Secular Humanism We made for you a law, so follow it and not the fancies of those who have no knowledge The General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights on the 10th December 1948. Human Rights enshrine three cardinal values: Equality - Freedom - Dignity. However, if these laudable values are void of a religious, moral and ethical hue, they may perpetuate the very vices they were designed to eradicate. If Human Rights are not made subordinate to Divine Law, if there are no checks and balances, they may well serve as the catalyst for Secular Humanism. Secular Humanism: Secular Humanism is a term that has evolved in the last thirty years to describe a worldview that is based upon: A conviction that dogmas, ideologies and traditions, whether religious, political or social, must we weighed and tested by each individual and not simply accepted because of faith; A commitment to use critical reasoning, and factual evidence, rather than faith and mysticism, in seeking solutions to human problems; and, An understanding that there are no absolutes, no eternal truths and no need for religion. The Humanist Manifesto: We believe that traditional dogmatic or authoritarian religions that place revelation, God, ritual, or creed above human needs and experience do a disservice to the human species… We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As non-theists, we begin with humans not God, nature not deity. The Standard: Humanists do not rely upon gods or other supernatural forces to solve their problems or provide guidance for their conduct They rely instead upon the application of reason, the, lessons of history and personal experience from an ethical/moral foundation and to create meaning in life. Secular humanists look at the methodology of science as the most reliable source of information about what is factual or true about the universe we all share. Moral values: We affirm that moral values derive their source from human experience. Ethics is autonomous and situational, needing no theological or ideological sanction. Ethics stem from human needs and interest. Human Rights: Human Rights in the South African context are enshrined in the Bill of Rights. Whilst the Bill guarantees the dignity and integrity of individuals, it also regulates religious freedom. Ironically, the very provision tailored to guarantee freedom might in reality inhibit that very right. He commands them with that which is just and forbids them from that which is evil. He permits for them as lawful what is good and prohibits them from what is bad. He relieves them from their heavy burden and releases them from the yokes that upon them. Islam is not a mass of dogmatic rituals, nor does it suppress the application of reason, or scientific exploration. It views man as the sublime vicegerent of Allâh on earth, who is obliged to carry out His injunctions. It does not allow for the separation of law and religion; Divine Law precedes both the society and the State. Virtue according to Islamic Law lies in living in conformity with the Law of Allâh, which guarantees the sanctity of life, the equality and dignity of man. His Law is inherently perfect and compatible; aversion to His word simply fetters the mind and corrupts the soul. The tidal waves of immorality, crime, and corruption throughout the 'liberated world' are grim reminders of the dire consequences of Secular humanism. The Authority rests with none but Allâh. He commands you not to surrender to anyone save Him…
Superstition Superstition constituted an integral part of the belief system of the Pagans. Prior to the advent of Islam the Arabs were steeped in superstitious beliefs, beliefs that regulated their social, economic and political activity. Superstition created a mysterious value system that gave rise to fear, suspicion and enmity. It deprived man of rational thinking and every ailment, accident or calamity was attributed to some evil force bent on destroying their lives. The situation was further aggravated by wicked Spiritual Doctors who exploited the unwary masses and ran lucrative businesses treating and exorcizing the evil forces. Even today there are people who claim to know the future and try to impress people with their divine powers. Belief in superstition detracts from Imaan in Taqdeer and the qudrat of Allâh Ta’ala. The Holy Qur'ân states: No misfortune can happen on earth nor (afflict) your souls, but is recorded in a Book (long) before We bring it into existence; that is truly easy for Allâh. Disaster and misfortune take place according to the Will and Plan of Allâh. No other force or power can direct your destiny or cause harm to you except with the permission of Allâh. Some of the superstitious beliefs that filtered down from Jahiliyyah to us are: The Month of Safar The month of Safar is regarded as a month of ill-fortune and bad luck. The pre-Islamic Arabs believed Safar to be a serpent that dwells in the stomach of man. It stirs to life in this month and causes various types of illnesses and diseases. Thus people are more prone to fall ill in this month. Because of the various evil omens attached to this month some Muslims regard: Nikâh contracted in this month to be bad luck and ill-fated. Any important business venture initiated in this month bound to collapse. The first thirteen days of this month to be specifically evil and bad luck. Nabi sallallahu alayhi wasallam condemned such superstitious beliefs in various ahadîth. A hadîth narrated in Muslim states: There is no (ill-fortune) in the month of Safar nor do evil spirits (exist) Another hadîth states: Do not revile time (i.e. do not regard any particular day, week or month to be bad, for I (Allâh) am the (embodiment) of all time Soothsayers - Fortunetellers There are certain impostors who pretend to know the future through contact with the spirits. The Holy Qur'ân rejects the notion that anyone besides Allâh knows the future in the following verse: Say - No one in the heavens and earth knows the unseen except Allâh. The Holy Qur'ân states: If I had knowledge of the unseen I should have had abundance of good and no evil should have touched me. Truly I am a Warner and a Giver of glad tidings to those who have faith. Concerning the Jinn who laboured for Sulaiman alayhis salaam the Qur'ân states: It became clear to the jinn that if they had known the unseen, they would not have continued in the humiliating punishment of their task. Horoscopes and Astrology The Pagan Arabs used three arrows to ascertain whether they should proceed with a task or not. The words My Lord has commanded me were inscribed on one arrow; My Lord has forbidden me inscribed on the second arrow and the third arrow was left blank. If they planned a journey, or a marriage or to raid the enemy, etc., they would go to the temple and draw out an arrow. If they drew the arrow with the positive inscription they would proceed with their plans. The negative inscription meant that they should abort their plans. A blank arrow meant that they should repeat the process till they received a clear directive. This practice is akin to modern day horoscopes, astrology, palm reading and other similar practices. Islam prohibits all such practices and considers them sinful. The Holy Qur'ân states: And (also forbidden) is predicting the future by means of divining arrows, for that is impiety. Nabi sallallahu alayhi wasallam has stated: If anyone acquires any knowledge of astrology, he acquires a branch of magic (which is totally forbidden) He also stated: The astrologer is a diviner, the diviner is a magician and the magician is an unbeliever. Another tradition states: Whoever goes to a fortuneteller and believes in what he says has denied what was revealed to Mohammed. Omens and Charms The same prohibiton applies to hanging charms, beads and amulets, in the belief that they will protect the bearer from evil spirits, bad luck or the evil eye. The Holy Prophet sallallahu alayhi wasallam stated: May Allâh not fulfill the hopes of the one who wears a charm; may Allâh not protect the one who hangs seashells (used as a charm in those days). (Ahmed) Another narration stated; Whoever wears a charm will be left to rely on it. (Tirmidhi) Abdullah bin Masûd radhiallahu anhu once saw his wife wearing a knotted thread around her neck. He pulled at it and broke it saying, The family of Abdullah is free from
Marriage to the Ahle Kitab (A summary from the treatise: The General Harm Caused to Muslim Youth) by Sheikh Abdullah Ibn Zaid Âl Mahmûd, Chief Justice of Shariah Court, Head of lslâmic Affairs, Qatar Allâh has created women and men as complementary partners to each other. Concerning women and their role with men, Allâh says: So that you (men) find rest and joy in them. (30-21). While He has made women the 'queen' and the mother in the home, He has charged men with the responsibility of seeing to the needs of their women folk, and their wives. Therefore, in marriage, one has to choose a spouse who has the same spiritual outlook and who has adopted lslâm as his or her way of life and be able to fulfil the requisite roles. He or she must have the correct aqâid [beliefs] and practically manifest these in the performance of salâh and fasting, etc. Concerning a woman who possesses such qualities, Rasûlullâh Sallallahu alayhi wa sallam has said: The woman who performs her five daily saâh, guards her chastity and obeys her husband, can enter Jannah by whichever door she desires. (Sahîh Ibn Hibbân) Obviously these noble attributes can only be found in a pious Muslim woman, since Din is the only true means of enhancing one's character and protecting one against vile qualities. Nabî Sallallahu alayhi wa sallam also said, The best of goodness for a man after taq'wâ [fear of Allâh] is a pious wife. If he instructs her, she obeys him. If he looks at her, she makes him happy. If he takes an oath vouching for her, she upholds him, and when he is away from her, she guards herself (i.e. her chastity) and his wealth. (Ibn Majah) A woman is the first and everlasting Madrasah for her children, and the guardian of her home. Her adornment of herself with noble qualities and beautiful character will invariably pass on to her children and everyone else in her home. Therefore, the Hadîth has it that: Choose the one who is religious, otherwise you will be dishonoured. (Sahîh Muslim) Now, when a Mu'min [believer] is exhorted to choose a pious Muslim woman as his marriage partner as against an impious Muslim woman, this is all the more reason why he should not marry a Kitâbiyyah [A Christian or Jewish woman who in this context maintains her religion without converting to Islâm]. Firstly, she has no Dîn. Then again our experience too has taught us that most of the children of such unions end up themselves as Ahle-kitâb, since children generally identify more easily with their mothers. They spend more time with them, follow their example and accept their teachings whether good or bad, even more easily. This has been witnessed on a large scale in Lebanon and Egypt. In many countries, one will find that daughters of such marriages prefer marrying Christians because of the encouragement and influence of their mothers. And this is totally unacceptable and harâm in Islâm. It occurs especially when the father dies, and the mother's influence and control is now consolidated on her children. So, the children are nurtured according to the Christian mother's way of life and belief. Not long afterwards, they begin to soil their chests with the symbol of the cross and gradually reinforce their inclination towards Christianity. In other words, it Is as if the father of such children had voluntarily surrendered his own children into the dens of kufr, and opened for them the gate of Jahannam. Many young people who favour such marriages seem to be unduly impressed by the mannerism of the kuffâr and this is due to their own lack of appreciation of the real value of lslâm in their lives. Such people cannot be expected to yield any real lslâmic influence on their own children's deeds and character. According to a well-known maxim, the period of youth has been referred to as a period of madness. Therefore, we find that very seldom do the youth carefully consider the consequences of their actions. Another disadvantage of such a marriage is that when such a woman dies, the Muslim husband does not inherit from her such a marriage is that when such a woman dies, the Muslim husband does not inherit from her estate because of the principal of 'the difference of religion' according to nass [explicit textual evidence] and ijmâ [consensus]. Another argument presented in support of such marriages is that these women are generally well educated and posses very refined manners. As Muslims, we should realise that the Western educational system which these woman have been put through, is in reality the pinnacle of jahl [ignorance] and dalâl [deviation]. They have been nurtured on such a way of life that condones and takes a very lenient view of intoxicants, disobedience to Allâh and the kufr belief in the divinity of Îsa alayhi salâm. Among the ideals of Western education today, is the silly feminist notion of the 'freedom' of women which has it that a woman should do whatever she wills
Etiquette of GreetingThat person is nearest to Allah Ta'âla who utters the salâm first. (i.e. one who does not wait for the opposite party to make salâm first. Greet every Muslim, whether acquainted or not. (Bukhari) Salâm should always be made before talking. (Tirmidhi) When replying to a salâm that has been conveyed through a third person, answer by saying: Wa Alaika Wa Alayhis Salâm. (Nasa'i) After making salâm, if a barrier such as a tree or wall appears between them (where the view is obscured) one should make salâm again when meeting them. A mounted person should greet the one who is walking, and a person on foot should greet the one who is sitting; a smaller group should greet a larger group and the young should greet their elders. (Bukhari) When entering a house, make salâm to the occupants of that house. When leaving that place (i.e. house), depart with making salâm (Baihaqi) When entering ones own house, one should make salâm to ones family; this will be a source of blessings for one and one's family. (Tirmidhi) The completion of visiting the sick is by placing ones hand on the sick person's forehead, and the completion of salâm is the shaking of the hands. (Ahmad) When two Muslims meet and shake hands, their (minor) sins are forgiven before they depart. (Tirmidhi) Do not greet the Jews and Christians ( i.e all non-Muslims) with the words of salâm. (Muslim)
Smoking in Islâm by Ali Hasan Ali Abdul Hameed Translated by Saleem Vawda Introduction The unanimity of intellectuals on the pursuing of good and discarding of harm is a known fact. From the beginning of time, life revolved upon this accepted principle from all intellectuals and thinkers. However, the intellects of people differ regarding that which is beneficial and harmful. This is because of differences of the human mental faculties in strength, weakness, soundness and deficiency. There are so many beneficial things which people understand to be harmful and leave aside, because of their suspicion of its harm. On the contrary, there are so many harmful things which people advance towards believing them to be beneficial, therefore practising upon them. This is due to the ambiguity of so many things whose reality is not apparent and therefore not understood. Is it something beneficial which has to be pursued or something harmful which has to be abstained from and discarded? The following hadith of Nabi sallallahu alaihi wasallam substantiates this fact: Halaal and haraam are evident and between them (halaal and haraam) are doubtful things which many people are unaware of.. Verily that which is halaal is beneficial and that which is haraam is harmful. From amongst halaal and haraam are those things whose benefit and harm are self evident, for example, the benefit of honey and the harm of poison or the benefit of doing good and the harm of evil actions. But between these are many things whose benefit or harm are not known to everyone except to people of experience, correct understanding and intellect. From amongst these is the subject of smoking whose reality is vague and hidden from many people. Therefore I decided to quote the opinions of intellectuals concerning this issue from different angles so that it becomes apparent, its reality comes to light and its vagueness is removed. The History of Smoking Smoking as it is known today came to light in approximately 1492 (AD). This was when some Spanish sailors found the tobacco plant at the time of the discovery of the American continent. Smoking spread menacingly in Europe towards the end of the sixteenth century. This condition prevailed until the British King, James 1 launched an attack by passing a law against smoking in the year 1604. In Russia, a severe resolution was passed in the year 1634. It stated that the noses of those who purchase, sell or smoke tobacco will be severed, they will be lashed and if they happened to return to smoking, they will be banished to Siberia or executed. During the seventeenth century, Denmark, Sweden, Sicily, Austria and Hungary passed regulations prohibiting smoking. Smoking first came to light in the Islamic states towards the end of the hundred and tenth year of hijrah and the first people to import it to these places were the Christians. What Do Cigarettes Comprise of ? Cigarettes comprise of many poisonous ingredients of which nicotine is not the only poisonous ingredient as many people misconceive, but includes other ingredients whose harms are more dangerous than nicotine. From amongst its poisonous ingredients are: Carbon monoxide whose poisonous effect is known. Poisonous lead which accumulates and the body fails to break it up. Nicotine: This is a very poisonous substance so much so that a mere 50 mg of it can kill a person if it is injected into the arteries. Radio-active polonium which settles in the lungs of the smoker and doesn't separate from it. Tar: This is a sticky yellowish substance which makes the teeth yellow, causes tooth decay and inflammation of the gums. This is one of the most harmful ingredients. Arsenic which is used as an insecticide, 10% of which settles on the lung. Spirits and flavouring which are added by manufacturers to keep the tobacco moist. Benzene vapour which plays a great role in lung cancer. The Harms of Smoking Mohammed Abdul Ghaffaar Al Afghani in his book Ninety nine harms of smoking has said that smoking results in many sicknesses which doctors have explained and they all amount to ninety nine. Doctor SalahuDeen Abdur - Rabbe Nabi, a neuro surgeon in Cairo says: When a person becomes enslaved to the habit of smoking, it has a very harmful effect on the smoker's health, especially to his heart. As a result, his heart beat and blood circulation becomes unstable and he experiences drowsiness from time to time due to the shrinking of his brain arteries. Sometimes during old age he suffers from high blood pressure and angina. Similarly his digestive and respiratory systems are harmed and the smoker loses his appetite. He is also afflicted by a cough which is known as the smoker's cough. When his nervous system is affected the smoker feels a prickly sensation, a numbness in his limbs and also a pain in the nerves. In the annual conference of the American Doctors Council which took place in Chicago in 1966,
A SHAMELESS PRACTICEA SHAMELESS PRACTICE DIVULGING BEDROOM SECRETS A shameless and disgraceful trend observed nowadays among some of our Muslim brothers and even Muslim sisters, is the practice of discussing intimate bedroom and sexual secrets with friends and acquaintances. Some times, these discussions take place in the presence of even relative strangers without a care in the world. Such is the handiwork of shaytaan that at times, ostensibly learned, pious and somewhat respectable people tend to do this. This type of dirty conversation takes place when people are idle and engaged in futile pursuits. Having nothing better to do, they engage in dirty talk, giving a reflection of what lurks inside of them. These talks normally take place at clubhouses, during fishing and camping trips, card-playing sessions, billiard and pool games, golfing sessions, on journeys, etc. People relate with relish the finer details of their private doings, sometimes in a very boastful manner, before others. Some times, a person describes the delicate parts of his wife's anatomy before others in such a crude and revealing manner, he figuratively 'strips' her before others. In this way they are actually able to 'see' his wife with the mind's eye. These dirty ways are the net outcome of the accumulated filth of the west's shameless culture that has found its way in the life and homes of Muslims. The heavy deluge of pornographic material in the form of blue movies, steamy videos, raunchy magazines and novels, and now, internet-based pornography in the life of Muslims has contributed towards these shameless practices. May Allah cleanse all Muslims of this spiritual rot and moral muck. This type of immodest practice has no place in Islam. There is no room for such dirty ways in a religion that preaches modesty and purity in every facet of life. Imaan is the very epitome of haya (modesty). lmaan is modesty through and through - Hadith. When modesty departs from the life of a person, it is feared that Imaan will follow shortly, Allah forbid! Muslims need to protect and promote the culture of modesty at all times in order to safeguard their Imaan. Such unsavoury practices are the very anti-thesis of modesty and shame. There can be a terrible outcome to this. People listening to this graphic description become attracted towards the woman being described, sometimes with a bit of exaggeration. They may not be experiencing the same sexual gratification in their own lives, so greed and lust gets the better of them. A pass is made at the woman, which is some times successful (sic). One thing leads to another and finally the marriage is ruined, resulting in endless misery, heartache, disgrace and sin for all involved. Allah protect! The following Hadith ought to act as a strong warning and a deterrent to those guilty of this. Hazrat Abu Saeed (radiyallahu-anhu) reports that Nabi (sallallahu-alayhi-wasallam) said: The worst person in the eyes of Allah on the Day of Qiyamah is that couple who have an intimate relation with each other and the man then reveals the (bedroom) secrets to others -Muslim Shareef
Sayings of Al-Hasan Al-BasreeImam Muhammad ibn Sa`d Excerpted from The Men of Madina, Volume 1 © 1997 A. Bewley http://islaam.com//Article.aspx?id=242 Abu Hilal said, When al-Hasan finished his hadith, he would say, 'O Allah, you see our hearts full of idolatry, pride, hypocrisy, showing-off, reputation, doubt and uncertainty in your deen. 0 Turner of hearts, make our hearts firm in Your deen and make our deen Straight Islam!' 'Umara ibn Mihran said that al-Hasan was asked, Why do you not visit the rulers and command them to the correct and forbid them the incorrect? He replied, 'Thee believer should not waste himself. Their swords precede our tongues when we speak. They speak thus with their swords. And he made a striking gesture with his hand. 'Umara said, I did not see anyone whose words are in harmony with his actions except al-Hasan. It is related that al-Hasan said, When a young man is devout, we do not recognise him by his speech. We recognise him by his actions. That is beneficial knowledge. 'Umara said that al-Hasan told him that he disliked voices trilling when reciting the Qur'an. Al-Hasan said, Guard against having a bad opinion of people. Ar-Rabi' ibn Subayh said, Al-Hasan disliked being praised to his face. If invocation was made for him, that delighted him. Ghalib al-Qattan said, I brought al-Hasan a letter from 'Abdu'l-Malik ibn Abi Bashir and he said, 'Read it.' So I read it and there was a supplication in it. Al-Hasan said, 'Many a true brother of yours was not actually born of your mother.' It is related that 'Imran ibn Khalid al-Khuza'i said that a man told him, Matar asked al-Hasan about a question and said, 'The fuqaha' oppose you.' He said, 'May your mother be bereaved, Matar! Do you see a faqih at all? Do you know what a faqih is? The scrupulous ascetic faqih is the one who does not care about who is above him nor mock the one below him, and who does not accept ephemeral rubbish in exchange for the knowledge which Allah has taught him.' It is related that when al-Hasan saw a funeral, he would say, Praise belongs to Allah who has not made me part of that which is snatched away. He said, He would not relate anything that day. Muhammad ibn 'Umar said, Al-Hasan died in 110. Isma'il ibn 'Ulayya said that it was in Rajab. There were a hundred days between the deaths of Muhammad ibn Sirin and him, al-Hasan dying first. Hammad ibn Zayd said that al-Hasan died on Friday night. He said that Ayyub and Humayd at-Tawil washed him. He was brought out when the people left. He said, My father took me with him, and Mu'adh ibn Mu'adh said, Al-Hasan was ten years older than Muhammad.
The End of Prosperity: Can Islamic Finance Help? By Mahomed Shoaib Omar (Specialist Corporate Islamic Finance Attorney) Posted: 21 Dhul Hijjah 1429, 20 December 2008The meltdown of the global financial system has raised profound questions of its fundamental structural reform. The downward spiral in the US and Western Europe is described by financial experts as deleveraging : the forced reduction of accumulated debt by households and financial institutions. As more assets get dumped into the market, prices are driven down further, which in turn necessitates more deleveraging. This vicious cycle has gained such momentum that even the massive bailout packages may not be sufficient to stop it. The bursting of the debt-fuelled property bubble in the US, together with the crippling losses suffered by banks, has set in motion a chain-reaction that, in a worst-case scenario, (according to Prof Niall Ferguson of Harvard) could lead to a 21st century version of the Great Depression (1). The immediate cause of the current financial crisis appears to be the excessive and imprudent lending by banks (2). This in turn is attributed to the unbridled power of private bankers to create money out of nothing, and then to loan this bank-created money on interest (described as fractional reserve banking). In this present monetary framework, money is traded as a commodity, instead of performing its true function of operating as a medium of exchange. This system favours the rich against the industrious poor. Despite the fact that deposits are sourced from a broad cross- section of the society, their benefit goes mainly to the rich. James Robertson in “Transforming Economic Life”(3) states that: “Today’s money and finance system is unfair, ecologically destructive and economically inefficient. The money – must – grow imperative … skews economic effort towards money out of money, and against providing real services and goods”. A substantial proportion of this privately created bank-money is invested in speculative wagering instruments, such as derivatives based on futures, swaps, and options. Such betting instruments are not connected with transactions in the real economy. According to Prof John Gray of Oxford University, (4) derivatives have created a “virtual financial economy” which “has a terrible potential for disrupting the underlying real economy as seen in the collapse in 1995 of Barings, Britain’s oldest bank”. It is therefore no surprise that George Soros has described derivatives as “hydrogen bombs”. Warren Buffet described them as “financial weapons of mass destruction”. The Bank for International Settlements (BIS) currently estimates the notional amount of all outstanding derivatives (including credit default swaps) to be a staggering 600 trillion dollars, more than 10 times the size of the world economy. (BIS, September 2008, pg 20). Although debt-financing cannot be ruled out, the solution lies in a shift to equity-based financing, posited on profit and loss sharing, which is the primary characteristic of Islamic Finance. In this equitable manner, economic effort would be directed at providing useful goods and services, instead of simply making money out of money. At the same time, the wide gap between the supply of money and the supply of real goods and services would be decisively narrowed. The distinguishing features and benefits of Islamic Banking were aptly summarized by the Islamic Development Bank, based in Jeddah, (established 1975) in the following words: “Islamic banking is distinctive in two respects: concentrating on the real sector of the economy, it imparts tremendous stability to the economic system by achieving an identity between monetary flows and goods and services, and by operating on a system of profit and loss sharing in its evolved state, it insulates the society from the debt-mountain on the analogy that if the economies enter into recessionary or deflationary phases, the principles of profit and loss sharing protects the states and economic operators from the evils of accumulation of interest and minimizes defaults and bankruptcies.” (5) -- 1. See generally the article entitled “The End of Prosperity” by Prof. Ferguson of Harvard, published in Time, October 13, 2008, at pages 18 to 21. 2. Dr M Umer Chapra, economics advisor to the Islamic Development Bank of Jeddah in a paper entitled “The Global Financial Crisis”. (Can Islamic Finance Help? (5/11/2008) (shorter version). 3. James Robertson, Transforming Economic Life : A Millennial Challenge, Green Books, Devon, 1998. 4. John Gray, False Dawn : The Delusions of Capitalism, Grunte Books, London, 1998, p62. 5. See the written submission of the Islamic Development Bank to the Supreme Court of Pakistan in 1999 in connection with its landmark judgment declaring all prevailing forms of interest as unlawful according to Islamic Law. The judgment was
On Arrogance, Humbleness, and Inferiority Complex By Khalid Baig It has been called ummul-amradh, or the root of all sicknesses of the heart. Prophet Muhammad, Sall-Allahu alayhi wa sallam, warned that a person having even an iota of it in his heart will never enter paradise. This deadliest of all sins is kibr, or arrogance. No one likes arrogance --- in others. We never like a person who is haughty, too proud, or condescending. We detest a person who belittles us and has a huge ego. Similarly we love people who are humble, polite, and easy to talk to. We love people who give us respect and honor. Thus if we follow the principle of treating others the way we like to be treated, most of these problems might be cured. In reality, the treatment of ummul-amradh requires a deeper look. For that we need to appreciate the difference between adab or manners, on the one hand and akhlaq or morals on the other. While adab deal with one’s external disposition, akhlaq as defined by Islam deal with our inner thoughts, feeling, and attitudes. In a healthy personality, the manners and morals are in harmony. But it is also possible to have the former without having the latter. The first concerns itself with how a person deals with others. The second is concerned with what a person thinks of himself. Two persons showing humbleness in their dealings with others, may have exactly opposite ideas in their minds. One may do it out of his or her generosity; the other may do it because he genuinely thinks that he is not better than the other person. The first person only has a shell of humbleness, which will crumble when tested. It is the second person who is really free of arrogance. Real greatness belongs only to Allah, our Lord, Creator, and Master. Human beings are just a creation of Allah --- and a very small creation in comparison to the unimaginably vast universe. Anyone who understands this will realize that our proper status is only that of servants of Allah. In fact for a Muslim the real human model is none other than Prophet Muhammad, Sall-Allahu alayhi wa sallam, who is the greatest of all human beings. His greatness lies in being the humblest of all servants of Allah! It is impossible for any person who has this consciousness to entertain any notions of his own greatness. This leads us to the definition of kibr, given in a famous hadith: Kibr is to knowingly reject Truth and to belittle other people. This hadith exposes two strains of this deadly disease, both dealing with our exaggerated ideas of self-importance. The first suggests that I am more important than the Truth. The second suggests that I am more important than other people. We know about the Quraish and Jews of Arabia who had come in contact with Prophet Muhammad, Sall-Allahu alayhi wa sallam, and who knew in the heart of their hearts that he indeed was the Messenger of Allah. Their arrogance, though, kept them from accepting it. History has recorded statements from some of them who said we know he is the Promised Prophet but we will keep on opposing him to maintain our leadership. While that was the most blatant form of arrogance, we can witness the same attitude on a smaller scale in our discussions and arguments. A person realizes that he was wrong, but then his pride keeps him from admitting it. No matter how polite or humble that person may appear to be ordinarily, this test shows the presence of arrogance in his heart. It is arrogance that keeps a person from saying I am sorry. The second strain involves our feeling of superiority with respect to other people. Islam’s teaching is that one should never consider oneself greater than other people, because that Judgment will come from Allah, and Allah alone, on the Day of Judgment. None of us knows what our end will be, whether we will end up being a winner or loser over there. The person who appears to be nobody here may end up with eternal bliss because of his goodness that only Allah knew. The person who is a big shot here may end up among the sinners who will be punished there, because of his evil that only Allah knew. How foolish, it is then to congratulate ourselves over our fleeting superiority. What if a person does have edge over another person in measurable worldly terms? How then can he not consider himself superior than the other person in that respect? The point is sometimes made in half jest: it is difficult to be humble when you are so great. Islam does not ask us to reject reality and imagine we don’t have what we really do. Rather it asks us to take a deeper look at the reality and not be misled by a superficial perception of it. And the simple reality that escapes many is that our health, wealth, talents, and power are not of our own creation. God gave those to us as a test and He can take them back whenever He wills. Those who are conscious of this reality, their blessings will produce gratitude in them; those who are blind to it
The End of Prosperity: Can Islamic Finance Help? By Mahomed Shoaib Omar (Specialist Corporate Islamic Finance Attorney) POSTED: 21 DHUL HIJJAH 1429, 20 DECEMBER 2008 The meltdown of the global financial system has raised profound questions of its fundamental structural reform. The downward spiral in the US and Western Europe is described by financial experts as deleveraging : the forced reduction of accumulated debt by households and financial institutions. As more assets get dumped into the market, prices are driven down further, which in turn necessitates more deleveraging. This vicious cycle has gained such momentum that even the massive bailout packages may not be sufficient to stop it. The bursting of the debt-fuelled property bubble in the US, together with the crippling losses suffered by banks, has set in motion a chain-reaction that, in a worst-case scenario, (according to Prof Niall Ferguson of Harvard) could lead to a 21st century version of the Great Depression (1). The immediate cause of the current financial crisis appears to be the excessive and imprudent lending by banks (2). This in turn is attributed to the unbridled power of private bankers to create money out of nothing, and then to loan this bank-created money on interest (described as fractional reserve banking). In this present monetary framework, money is traded as a commodity, instead of performing its true function of operating as a medium of exchange. This system favours the rich against the industrious poor. Despite the fact that deposits are sourced from a broad cross- section of the society, their benefit goes mainly to the rich. James Robertson in “Transforming Economic Life”(3) states that: “Today’s money and finance system is unfair, ecologically destructive and economically inefficient. The money – must – grow imperative … skews economic effort towards money out of money, and against providing real services and goods”. A substantial proportion of this privately created bank-money is invested in speculative wagering instruments, such as derivatives based on futures, swaps, and options. Such betting instruments are not connected with transactions in the real economy. According to Prof John Gray of Oxford University, (4) derivatives have created a “virtual financial economy” which “has a terrible potential for disrupting the underlying real economy as seen in the collapse in 1995 of Barings, Britain’s oldest bank”. It is therefore no surprise that George Soros has described derivatives as “hydrogen bombs”. Warren Buffet described them as “financial weapons of mass destruction”. The Bank for International Settlements (BIS) currently estimates the notional amount of all outstanding derivatives (including credit default swaps) to be a staggering 600 trillion dollars, more than 10 times the size of the world economy. (BIS, September 2008, pg 20). Although debt-financing cannot be ruled out, the solution lies in a shift to equity-based financing, posited on profit and loss sharing, which is the primary characteristic of Islamic Finance. In this equitable manner, economic effort would be directed at providing useful goods and services, instead of simply making money out of money. At the same time, the wide gap between the supply of money and the supply of real goods and services would be decisively narrowed. The distinguishing features and benefits of Islamic Banking were aptly summarized by the Islamic Development Bank, based in Jeddah, (established 1975) in the following words: “Islamic banking is distinctive in two respects: concentrating on the real sector of the economy, it imparts tremendous stability to the economic system by achieving an identity between monetary flows and goods and services, and by operating on a system of profit and loss sharing in its evolved state, it insulates the society from the debt-mountain on the analogy that if the economies enter into recessionary or deflationary phases, the principles of profit and loss sharing protects the states and economic operators from the evils of accumulation of interest and minimizes defaults and bankruptcies.” (5) -- 1. See generally the article entitled “The End of Prosperity” by Prof. Ferguson of Harvard, published in Time, October 13, 2008, at pages 18 to 21. 2. Dr M Umer Chapra, economics advisor to the Islamic Development Bank of Jeddah in a paper entitled “The Global Financial Crisis”. (Can Islamic Finance Help? (5/11/2008) (shorter version). 3. James Robertson, Transforming Economic Life : A Millennial Challenge, Green Books, Devon, 1998. 4. John Gray, False Dawn : The Delusions of Capitalism, Grunte Books, London, 1998, p62. 5. See the written submission of the Islamic Development Bank to the Supreme Court of Pakistan in 1999 in connection with its landmark judgment declaring all prevailing forms of interest as unlawful according to Islamic Law. The judgment was
Masjid or Musalla By Abdurrahman ibn Yusuf Mangera POSTED: 29 RAMADAN 1425, 13 NOVEMBER 2004 What exactly is a masjid? Is there a difference between a masjid, musallâ, and jamât khâna, etc? These are questions which need detailed discussion. Nowadays, in the west, many Islamic Centers being managed include, among other things, a prayer hall, musallâ, or jamât khâna. Some communities rent an industrial unit, a store front, a house, or an apartment in which members of the Muslim community gather to perform congregational prayer (and in many cases social activities). Many communities actually have purchased property which they consider their masjid. Which of the above can technically be considered a masjid, and what are the related rulings? There is a difference between a masjid and a musallâ (or jamât khâna). A musalla (or jamât khâna) literally means a place where prayer is performed or where congregations are held, or worded differently, any temporary place in which worshippers congregate to perform their prayers. A musalla is also a place that has not been made an endowment or not yet intended to become a permanent masjid until the Last Day. In many cases, it is a temporary place from which the community will transfer once they find a more suitable, convenient, or permanent location. Though Muslims today commonly refer to their musallâ as their masjid, which the literal meaning of masjid (a place where the prostration is made) allows, a musallâ cannot technically be considered a legal [shar'i] masjid. Likewise the reward for prayer in a musallâ is not the same as in a proper masjid. The Masjid The masjid is a sanctified area, in which the rewards of prayers in congregation increase 25 to 27 times and where the mercy of Allah descends. It is considered the best of places by the Messenger of Allah (upon him be peace). Ibn 'Abbas (may Allah be pleased with him) relates: Masjids are the houses of Allah on the earth. They shine up to the inhabitants of the heavens just as the stars in the sky shine down to the inhabitants of the earth (Tabarânî). A true masjid, in the legal sense, is a place that has been permanently dedicated to Allah for the sake of prayer, recitation, and His remembrance. Any piece of land that has been dedicated permanently for the sake of congregational prayers will also become a proper masjid. The great Hanafî scholar of Egypt 'Allâma Tahtâwî states: Know that for it [piece of land] to be considered a masjid, a building [or structure] is not necessary. Tahtâwi, Kitâb al-Waqf, Ahkâm al-masjid and Qâdî Khân 4:712). A masjid is normally made into a waqf or endowment (sometimes difficult to establish depending on the legal connotations of endowment in some countries). However, once a masjid is erected, it will always be a masjid and the property of Allah. It cannot return to being the property of any person or community even those who may have paid for establishing it. 'Allâma Haskafî writes, If the inhabitants surrounding the masjid wither away and the masjid becomes desolate, it will still remain a masjid according to Imam Abû Hanîfa and Imam Abû Yûsuf until the Last Day, and the fatwâ is on this opinion (Hâwî al-Qudsî) (al-Durr al-Mukhtâr 3:371). The Messenger of Allah (upon him be peace) said, All the earth will disappear on the Day of Judgment with the exception of the masjids for they will join with one another (Suyûtî, Jâmi' al-Shaghîr). Designation of a Masjid A masjid (to become a masjid) must be formally designated by the committee or persons in charge. They do this by defining the area it will occupy and its boundaries. Along with this they can designate other adjoining areas to be used as bathrooms, lobby, storage, etc. The latter however will be considered the auxiliary areas of the masjid and, though part of the endowment, will not classify as masjid area that was previously defined by the committee. Therefore, it is possible, for example, to designate only the front half of a large hall (i.e. the first 10 rows) as the masjid, while the rest of the hall is classified as a musalla. Once the front half has been designated as such, then that part, both above and below it, becomes a shar'i masjid. This means that neither above it nor below it on any floor can be used for anything but as a masjid. Hence, all rulings that apply to a masjid will now apply to the exact same area directly below it on each of the lower floors (including the basement); and likewise on all floors above it. Constructing toilets, bathrooms, or holding any non-suitable activities above or below the masjid area will also be impermissible. However, it is permissible to have toilets or bathrooms constructed out of the boundary of the designated masjid area on any of the floors, since those areas will be considered the auxiliary area of the masjid and not technically the masjid itself. 'Allâma Haskafî writes in his well-accepted text al-Durr
Women's Liberation through Islam Today people think that women are liberated in the West and that thewomen's liberation movement began in the 20th century. Actually, thewomen's liberation movement was not begun by women but was revealed by Godto a man in the seventh century by the name of Muhammad (peace be uponhim), who is known as the last Prophet of Islam. The Qur'an and theTraditions of the Prophet (Hadith or Sunnah) are the sources from whichevery Muslim woman derives her rights and duties. I. HUMAN RIGHTS Islam, fourteen centuries ago, made women equally accountable to God inglorifying and worshipping Him - setting no limits on her moral progress. Also, Islam established a woman's equality in her humanity with men. In the Qur'an, in the first verse of the chapter entitled Women, Godsays, O mankind! Be careful of your duty to your Lord Who created youfrom a single soul and from it its mate and from them both have spreadabroad a multitude of men and women. Be careful of your duty toward Allahin Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you. (4:1) Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religious believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction of equality. II. CIVIL RIGHTS In Islam, a woman has the basic freedom of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur'an states: There is no compulsion in religion. Right has been made distinct from error. (2:256) Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet () which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters. A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman's testimony is valid in legal disputes. In fact, in areas in which women are more familiar, their evidence is conclusive. III. SOCIAL RIGHTS The Prophet () said: Seeking knowledge is a mandate for every Muslim (male and female). This includes knowledge of the Qur'an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests. While maintenance of a home, providing support to her husband, and bearing, raising and teaching of children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met. Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either's effort nor its benefit. God will reward both sexes equally for the value of their work, though it may not necessarily be the same activity. Concerning motherhood, the Prophet () said: Heaven lies under the feet of mothers. This implies that the success of a society can be traced to the mothers that raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent. IV. POLITICAL RIGHTS A right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example, narrated in the Qur'an (60:12), is that Muhammad () is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdur-Rahman Ibn Auf consulted many women before he recommended Uthman Ibn Affan to be the Caliph. V. ECONOMIC RIGHTS The Qur'an states: By the creation of the male and female; Verily, (the ends) ye strive for are diverse. (92:3-4) In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family; each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support. The Qur'an states: Men are the maintainers of women because
Zina [ADULTERY/FORNICATION] Allâh Ta’âla says: And do not go near zina. It is indeed a shameful and an evil path. (Surah Al Isrâ’, Ayah 32) Allâh Ta’âla says: The woman and the man guilty of fornication - lash each of them with a hundred lashes. Let not compassion move you in their case, in a matter prescribed by Allâh, if you believe in Allâh and the Last day and let a group of believers witness their punishment. (Surah Al-Nûr, Ayah 2) Rasûlullah said: …adultery of the eyes is when it looks at that which is Harâm; adultery of the ears is when it listens to that which is Harâm; adultery of the tongue is when it utters Harâm; adultery of the hands is when it touches Harâm; adultery of the feet is when it walks towards Harâm; adultery of the heart is when it desires and hopes for that which is Harâm; adultery of the private parts is when it succumbs to that which is Harâm. (Targhib wa Tarhîb) From the above Hadîth it is clear and apparent that Islam forbids not only the act of adultery but all acts that invite and encourage the act of zina. Islam shuts the door to the root of every evil. Nabî said: There are three such people with whom Allâh Ta’âla will not speak to (with words of mercy and kindness) nor will Allâh Ta’âla look at them (with eyes of mercy) nor will Allâh Ta’ala purify them, and for them is a painful punishment: An old person who commits zina. A king or leader who is exceptionally deceptive (he lies a lot). A needy person who is proud. (Muslim) Once Nabî remarked, A dayyûth [cuckold] will never enter Jannah. The Sahâba enquired, Who is a Dayyûth? Nabî replied, A man who is not bothered about who visits his wife. (Sunnats) Touching a Strange Woman with Lust It has been reported that the person who touches a strange woman with lust, on the day of resurrection his hands will be shackled to his neck. If he kissed her, his lips will be cut off and thrown in the fire of Jahannum. If he committed adultery then his thighs will bear witness to it and testify against him on the Day of Qiyâmat. It will say to him, I was mounted for something impermissible. Allâh will look at him with anger. The flesh of his face will fall off and he will proclaim What did I do? His tongue will testify and say, I spoke to whom it was not permissible for you to talk to. His legs will testify, I walked towards something unlawful. His hands will testify I held something which was prohibited for you. His eyes will testify I gazed at unlawful things. His private parts will testify I committed the act. An angel will say, I heard it while another will say, I’ve written it down. Allâh will say I was aware of it and I concealed it. Then Allâh will say to the angels Let him taste of my punishment. My anger has increased on one who has no shame. (Kitâb-ul-Kaba’ir) In a Hadîth narrated by Samurah (RA) regarding a dream of Nabî , it is mentioned that Jibra’îl and Mikâ’îl (AS) came to Nabî . Nabî says: We walked until we came to something that looked like an oven. Its top section was narrow and the inside was broad. From it sounds of screaming and noise was heard. Nabî further says: We looked inside and we saw naked men and women. We also saw flames from beneath them. When these flames scorched them, they screamed. I asked Jibra’îl (AS): Who are these people? He replied, These are the males and females who committed the grave act of zina. This will be their punishment till the day of Qiyâmat. (Bukhari) Homosexuality and its Disastrous Consequences The Qur’ân has mentioned the story of the nation of Lût (AS) in this regard. Hence Nabî said: I fear for my nation that they become involved in the act of the nation of Lut u, and whosoever does such an action is accursed. Then Nabî said thrice: May Allâh curse the person who does the act of the nation of Lut (AS). (Kitâb-ul-Kabair) Hadîth Warns Parents Rasûlullah has said: When he attains maturity get him married. If he attains maturity and his father does not get him married, (and as a result commits a sin,) this sin falls upon the father. Therefore, once a child becomes bâligh (of age) and mentally matured, parents and guardians should not delay in getting them married. It is Harâm for boys and girls to court. The parents will be sinful if they allow strange men or boys to visit the females of their homes. Parents should not take any command of Allâh Ta’âla lightly. Rasûlullah Speaks to Youth Rasûlullah said: O young men, who amongst you can afford to get married, should marry, for this will be a means of restraining the eyes from casting an evil glance and keeping one pure and chaste. (Mishkât) Rasûlullah encouraged young men to become married so that they be saved from sin and the wrath of Allâh. The Harms of Zina [Adultery/Fornication] are Manifold Allâh Ta’âla becomes very angry. The reckoning in the hereafter will be very severe. The
Young Marriage of `Âishah(R) - Sadly we currently see the efforts of the Christian missionary activity focused primarily on derailing Islam now more than any other period in history. Thus, we witness numerous travesties and parodies coming from them in their attempts to twist, manipulate and totally abuse historical and etymological facts. These polemics range from a variety of the utterly hilarious to the outright abusive and cruel. One such dishonest Christian missionary polemic has been the allegation of the young marriage of `Âishah(R) to the Prophet Muhammad(P). The missionaries try to accuse the Prophet of being a child molester, albeit in politically correct terms, due to the fact that `Âishah(R) was betrothed (zawaj) at the age of 6 years old and the marriage was consummated (nikâh) a few years after the marriage at 9 years old when she was in full puberty. The lapse of time between the zawaj and nikâh of `Âishah(R) clearly shows that her parents were waiting for her to reach puberty before her marriage was consummated. If it were not for the fact that some gullible Christians have been parroting the claims without understanding the reasons behind it, we would have not even bothered with a refutation. Such a claim is based only on conjecture and moral relativism, and not on fact. This article seeks to refute the allegation, insha'allah. Puberty And Young Marriage In Semitic Culture - The hilarity of the whole saga of Christian missionaries accusing the Prophet(P) of committing child molestation is that this contradicts the basic fact that a girl becomes a woman when she begins her menstruation cycle. The significance of menstruation that anyone with the slightest familiarity with physiology will tell you is that it is a sign that the girl is being prepared to become a mother. Women reach puberty at different ages ranging from 8-12 years old depending on genetics, race and environment. We read that There is little difference in the size of boys and girls until the age of ten, the growth spurt at puberty starts earlier in girls but lasts longer in boys. We also read that The first signs of puberty occur around age 9 or 10 in girls but closer to 12 in boys[.] Women in warmer environments reach puberty at a much earlier age than those in cold environments. The average temperature of the country or province is considered the chief factor here, not only with regard to menstruation but as regards the whole of sexual development at puberty. Marriage at the early years of puberty was acceptable in 7th century Arabia as it was the social norm in all Semitic cultures from the Israelites to the Arabs and all nations in between. According to Hâ-Talmûd Hâ-Bavlî, which the Jews regard as their oral Torah, Sanhedrin 76b clearly states that it is preferable that a woman be married when she has her first menses, and in Ketuvot 6a there are rules regarding sexual intercourse with girls who have not yet menstruated. This is further collaborated when Jim West, ThD, a Baptist minister, observes the following tradition of the Israelites: The wife was to be taken from within the larger family circle (usually at the outset of puberty or around the age of 13) in order to maintain the purity of the family line. Puberty has always been a symbol of adulthood throughout history. Puberty is defined as the age or period at which a person is first capable of sexual reproduction, in other eras of history, a rite or celebration of this landmark event was a part of the culture. The renowned sexologists, R.E.L. Masters and Allan Edwards, in their study of Afro-Asian sexual expression states the following Today, in many parts of North Africa, Arabia, and India, girls are wedded and bedded between the ages of five and nine; and no self-respecting female remains unmarried beyond the age of puberty. Were There Any Objections to the Marriage of the Prophet(P) to `Âishah(R)? The answer to this is no. There are absolutely no records from Muslim, secular, or any other historical sources which even implicitly display anything other than utter joy from all parties involved over this marriage. Nabia Abbott describes the marriage of `Âishah(R) to the Prophet(P) as follows. In no version is there any comment made on the disparity of the ages between Mohammed and Aishah or on the tender age of the bride who, at the most, could not have been over ten years old and who was still much enamoured with her play. Even the well-known critical Orientalist, W. Montgomery Watt, said the following about the Prophet's moral character: From the standpoint of Muhammad's time, then, the allegations of treachery and sensuality cannot be maintained. His contemporaries did not find him morally defective in any way. On the contrary, some of the acts criticized by the modern Westerner show that Muhammad's standards were higher than those
Angles Descend upon persons who are trying to becomes Pious. by Mufti Rashid Ahmed Ludihanvi http://www.khanqah.com/articles/misc_eden_of_heart.htm The faith of Muslims is so strong that if the whole world unites to destabilize it, even then they can't do so. The angles decent on them (from time to time):fear you not! (they suggest), Nor Grieve! But receive the glad tidings of the garden (of bliss) the which you were promised! When does this happens? Some interpreters said that it will happen in JANNAT and some said at the time of death the reality is that it will happen in life before death, when a fellow becomes a true and an obedient one and why should it not happen? The whole world calls him mad insane. The relatives even the parents the parents oppose him. This slave of ALLAH TAALA replies to their criticisms. If the whole human race becomes angry with me, I don't care, the consent of the beloved matters. It is enough if one consider His concords first and then decide what he should do and what he shouldn't. If the whole world is against, it doesn't matter, it is fine if the LORD (ALLAH TAALA ) is pleased, how much courage is produced? If angles did not support his heart then how could this be possible. As the angels reinforced the SAHABAH-E-KARAM in the field of Badar where HAZOOR-E-AKRAM was also present. At first Allah Taala reinforced the SAHABAS by thousand angles. Then it was increased to three thousand and finally up to five thousand. Though only one angle was sufficient. He would have destroyed the whole army, as the nation before were destroyed and ruined; HAZRAT GIBRAIL, alaihissalam, once lifted up the whole village and while turning it up side down threw it back. When one angle has so much of strength then you can imagine the strength of thousand of angles. These thousand of angle were sent in honor of the SAHABHS other wise there wasn't a need for such many. The point to think here is, the group of SAHABAHS were the most favorite of ALLAH TALLA, The whole nation (UMMAH) stands no where in comparison with them. Secondly ALLAH's prophet HAZRAT MOHAMMAD MUSTAFA was also present with them, even ALLAH TAALA made to descend thousands of angles. Now when fourteen hundred years have passed, a Muslim who is weak and feeble, and considering his remoteness from HAZOOR-E-AKRAM's time what do you think? Will ALLAH TAALA leave him alone? Not at all. This is just abusrd. This Muslim is very feeble and more deserving for ALLAH's mercy. If then five thousand angle descended then today twenty thousand are required to descend instead they are being descended. If it wasn't so then how was it possible that such courage was generated in the hearts of Muslims. How could he face bare handed the battalions of the Satan. It's for sure! ALLAH's invisible help is accompanying him, the angels are descending upon him and are helping to build up the courage. Prayer. May ALLAH TAALA make all of us His real true fellow creature. Make us true and strong Muslims. Give us the courage and the passion to think for the world here after . In last repeat the invocation again.
Good Manners at Home Muhammad Saalih al-Munajjid Article ID: 767 | 38 Reads Spreading kindness in the home 'Aa'ishah (RA) said: The Messenger of Allah (SAW) said: 'When Allah (SWT) wills some good towards the people of a household, He introduces kindness among them.' (Reported by Imaam Ahmad in al-Musnad,6 /71; Saheeh al-Jaami',303 ) According to another report: When Allah loves the people of a household, He introduces kindness among them. (Reported by Ibn Abi al-Dunya and others; Saheeh al-Jaami', no.1704 ) In other words, they start to be kind to one another. This is one of the means of attaining happiness in the home, for kindness is very beneficial between the spouses, and with the children, and brings results that cannot be achieved through harshness, as the Prophet (SAW) said: Allah loves kindness and rewards it in such a way that He does not reward for harshness or for anything else. (Reported by Muslim, Kitaab al-Birr wa'l-Sillah wa'l-Aadaab, no.2592 ) Helping one's wife with the housework Many men think that housework is beneath them, and some of them think that it will undermine their status and position if they help their wives with this work. The Messenger of Allah (SAW), however, used to sew his own clothes, mend his own shoes and do whatever other work men do in their homes. (Reported by Imaam Ahmad in al-Musnad,6 /121; Saheeh al-Jaami',4927 ). This was said by his wife 'Aa'ishah (RA), when she was asked about what the Messenger of Allah (SAW) used to do in his house; her response described what she herself had seen. According to another report, she said: He was like any other human being: he would clean his clothes, milk his ewe and serve himself. (Reported by Imaam Ahmad in al-Musnad,6 /256; al-Silsilat al-Saheehah,671 ) She (RA) was also asked about what the Messenger of Allah (SAW) used to do in his house, and she said, He used to serve his family, then when the time for prayer came, he would go out to pray. (Reported by al-Bukhaari, al-Fath,2 /162). If we were to do likewise nowadays, we would achieve three things: * We would be following the example of the Prophet (SAW). * We would be helping our wives. * We would feel more humble, not arrogant. Some men demand food instantly from their wives, when the pot is on the stove and the baby is screaming to be fed; they do not pick up the child or wait a little while for the food. Let these Hadith be a reminder and a lesson. Being affectionate towards and joking with the members of the family Showing affection towards one's wife and children is one of the things that lead to creating an atmosphere of happiness and friendliness in the home. Thus the Messenger of Allah (SAW) advised Jabir (RA) to marry a virgin, saying, Why did you not marry a virgin, so you could play with her and she could play with you, and you could make her laugh and she could make you laugh? (The hadeeth is reported in a number of places in the Saheehayn, such as al-Bukhaari, al-Fath,9 /121) The Prophet (SAW) also said: Everything in which Allah's name is not mentioned is idleness and play, except for four things: a man playing with his wife. (Reported by al-Nisaa'i in 'Ushrat al-Nisa', p.87 ; also in Saheeh al-Jaami') The Prophet (SAW) used to treat his wife 'Aa'ishah (RA) affectionately when doing ghusl with her, as she (RA) said: The Messenger of Allah and I used to do ghusl together from one vessel, and he would pretend to take all the water so that I would say, 'Leave some for me, leave some for me,' - and both of them were in a state of janaabah (impurity). (Muslim bi Sharh al-Nawawi,4 /6). The ways in which the Prophet (SAW) showed affection towards young children are too famous to need mentioning. He often used to show his affection towards Hasan and Husayn, as mentioned above. This is probably one of the reason why the children used to rejoice when he came back from travelling; they would rush to welcome him, as reported in the saheeh hadith: Whenever he came back from a journey, the children of his household would be taken out to meet him. He (SAW) used to hug them close to him, as 'Abd-Allah ibn Jafar (RA) said: Whenever the Prophet (SAW) came back from a journey, we would be taken out to meet him. One day we met him, Hasan, Husayn and I. He carried one of us in front of him, and another on his back, until we entered Madeenah. (Saheeh Muslim,4 /1885-2772; see the commentary in Tuhfat al-Ahwadhi,8 /56). Compare this with the situation in some miserable homes where there are no truthful jokes [i.e., jokes that do not involve lying], no affection and no mercy. Whoever thinks that kissing his children goes against the dignity of fatherhood should read the following hadeeth: from Abu Hurayrah (RA) who said: The Messenger of Allah (SAW) kissed al-Hasan ibn 'Ali, and al-Aqra' ibn Haabis al-Tameemi was sitting with him. Al-Aqra' said: 'I have ten children and I have
Jihad of the Eyes ... Start today! Issue No. 035 of 2001 Friday 24th August, 2001 5th Jamadul Akhir, 1422 A.H. As temperatures soar and sweat pours down our faces, it is essential to remember this: protect your eyes, and that does not mean wearing sunglasses, it means to lower our gaze - be careful of our glances. In our culture today, as the temperature increases, so does the amount of exposed skin on people's bodies. Although this is very distressing and disturbing, it has become a fact of life. In fact, those of us, especially our sisters wearing Hijab, who cover to guard their modesty are seen as strange. SOME ADVICE FROM THE QURAN AND SUNNAH It is in this instance, surrounded by half-naked people, that we must have the courage to follow the command of Allah and His Prophet Muhammad (s.a.w.) and lower our gazes. Allah says: Do not go near fornication and adultery, it is an abomination and an evil way. (Quran 17:32). This sin is so hateful in the sight of Our Lord, that He commanded us to not even go near it. Despite what anyone may say, looking upon that which one is not supposed to is going near adultery. For an illicit affair begins with a lustful glance. Allah wishes for us not to commit this ugly sin, and thus He commands us to lower our gazes: Tell the believing men that they should lower their gaze and guard their modesty; that will make far greater purity for them; And Allah is well acquainted with all that they do. And tell the believing women that they should lower their gaze and guard their modesty. (Quran 24:30-31). Lowering the gaze does not mean keeping our eyes constantly on the ground and not looking up at all. It is turning our faces away when we see a less-than-decently-dressed woman or man walking on the street in the middle of the day or at anytime. THE ADULTERY OF THE EYES The Prophet Muhammad (s.a.w.) further explained to us Allah's command. Abu Hurayrah (r.a.) narrated that the Prophet (s.a.w.) said, (the adultery of the eyes is looking (at [that] which is not allowed) (Bukhari, Muslim). Also, on the authority of Jurayr (r.a.) who said, I asked the Messenger of Allah (s.a.w.) about accidentally looking at something that is not allowed and he said, Turn your eyes away. (Muslim). In another Hadith on the authority of Abu Sa'eed, (r.a.) the Prophet (s.a.w.) said, A man should not look at the Awrah of another man, and the woman should not look at the Awrah of another woman. (Muslim). Thus, our Prophet (s.a.w.) even instructed us to lower our gaze when looking at members of the same gender in some cases. LOWERING FOR THE OTHERS' NAKEDNESS One common mistake is to think that lowering our gaze is only required upon encountering nakedness and indecency in the flesh or in person. Lowering our gaze must also be practiced when watching a film or television program replete with nakedness and intimate scenes of couples (actually, we should try to avoid watching such types of programs, period). BEWARE OF THE BEACHES Beware of the beaches, rivers, pools or anywhere else you'll find a plethora of bikini and swimming-trunk clad men and women. Lowering your gaze there is virtually impossible. You may turn in one direction, thinking you're home-free, but soon enough you can't even look there. The same holds true for parks and recreational facilities. While this doesn't mean never taking the kids out to enjoy the slides and seesaws or having barbecues there, it does mean perhaps having activities on days that are cooler, or at times when the sun is not as hot and intense (i.e. some time in the earlier morning or before Maghrib). This way, the prime time for sunbathing has passed, and most people either leave or feel cool enough to put some more clothes on. MAKE DUA Never underestimate the power of Dua. This holds true in all trying situations. Sometimes, despite avoiding certain places where you are more likely to encounter an improperly dressed person, you may find someone walking on the street going to the beach or the park who decided to get ready for suntanning or swimming beforehand. In these cases, lowering the gaze may be even harder. You weren't expecting it, so you didn't mentally prepare yourself. If you feel overwhelmed, one suggested Dua to read is: Aouzo billahis Sami 'il Aleem minash Shaytan ir Rajeem (see Quran 41:36 for more information). A translation of this is: I seek the refuge of Allah who is the Hearer and Who is the Knower from the Shaytan the accursed. In general, seek refuge in Allah. It has also been suggested to say La hawla wa la Quwwata illa billah (there is no power except with Allah). If we sincerely make Dua, Insha Allah, we can succeed in turning our eyes away. LOWERING THE GAZE DOESN'T MEAN BEING ANTISOCIAL But lowering our gaze does not mean being rude or antisocial. The Prophet used to present the message of Islam to people that had come for the yearly Ukaz festival, which did include
Muslims and Christian Festivals Christmas One of the most widely celebrated festivals in the world, Christmas - the annual festival commemorating the 'assumed' birth of Îsa Alayhis Salâm - is the most awaited and triumphant day of the Christian calendar. Christmas has become more synonymous to great economic activity than to it's religious aspects and rituals. This is quite evident from our pre-Christmas economic boom and commercial flurry. In Western Countries, the bane of Muslim association and companionship with Christians and other Mushrikîn has subsequently resulted in a great degree of social and religious integration. The impact of this integration is quite evident in our South-African Muslim communities where Muslims have fused their Islamic culture with that of the kuffâr. Not only have they absorbed the influence of the kuffâr, but they have become overwhelmingly pre-disposed to it, resulting in the virtual abandonment of their very own pristine and pure culture. Now, unable to differentiate between what belongs to them and what belongs to the others, they are left baffled at a crossroads - unable to differentiate between right and wrong. As a result, they are totally drawn into a downright alien and un-Islamic culture grossly unaware of it. Christmas as the word implies is a purely Christian festival in total contrast to Islamic culture and norm. Nonetheless, many unwary or rather ignorant Muslims support this festival in some form or the other - either actively or passively. Supporting the cause of kufr in whatever way is a heinous crime and a direct onslaught upon Islam and everything it stands for. Similarly, participation in any form of Christmas-related activities is a stepping stone to kufr - hence, vehemently prohibited. Let us now examine the various anti-Islamic customs with regards to Christmas. Christmas Cards No doubt Islam teaches us courtesy unto Muslims and non-Muslims alike, but this does not mean that our courtesy should stretch beyond the legal boundaries of Shariah. Many assert that since the non-Muslims send cards to us on occasions of Eid, we, on grounds of courtesy are compelled to acknowledge this by sending cards to them on their festive days. However, this assertion is misfounded and totally against the spirit of Islam. We are not compelled to be subservient to the courteous gesture of others. Islam as a code of life has undoubtedly shown us the correct etiquette and manners for every occasion. It teaches us every facet of moral behaviour in regard to Muslims and non-Muslims alike. How then can we borrow the anti-Islamic c haracteristic of our enemies? Repeatedly the Qur'ân and Ahadith exhort us to refrain form emulating the habits and customs of the Kuffâr - the Jews and Christians in particular. How dare we tread the footsteps of our arch-rivals in something that is totally abhorred by Islam? A hadith sternly cautions us against emulating non-Islamic groups. Rasulullah Sallallahu alaihi wasallam warns: Whomsoever emulates a nation is of them. From this we deduce that emulating (tashabbuh) the kuffâr is harâm (totally prohibited) in regards to religious and social habits which are confined to them only. Another evil which is quite common nowadays is the custom of decorating shops, offices, etc., with flashing lights, Christmas posters, trees and many other forms of decorations. Drawn into this tide of evil, many Muslim shopkeepers tend to decorate their shops in the same way as their kuffâr counterparts do, little realizing the adverse impact this has on their Iman and Deen. All forms of such decorations, whether this is done to enhance the pre-Christmas sales or merely as a formality - are not permissible. Besides it being tantamount to tashabbuh (emulation of the kuffâr), it is a sheer waste of hard-earned money. The squandering of wealth is judged by Islam as a detestable sin indeed. The Qur'ân sums up the extravagant in the following stringent statement: Verily, the extravagant are the brothers of the Shaytân. Another verse commands: Do not waste. Verily Allah does not like those who waste. Hence, all forms of Christmas decorations are totally harâm regardless of the intention. The same rules apply to the actual sale of such decoration because the prohibition of anything renders it's sale prohibited as well. Little realizing the unfavourable religious consequences, many parents purchase lucky-dips, fireworks, Christmas crackers etc. simply to delight their children. We are all aware of the un-Islamic customs the purchase of lucky-dips entail. Everything about it is un-Islamic. Besides the factor of emulation of the kuffâr which in itself is prohibited, the sale of the lucky-dip is also incorrect. The fact that the contents of the box are mysterious, nullifies the sale transaction. Subsequently, the sale of the item and the item itself both fall against the in junctions and spirit of
Murder! Crime! Rape! - WHY? Society is currently plagued by crime, fear, murder, strife and dissension! Statistical records for theft, murder, drug addiction, crime and rape forecast an alarming and bleak future for man. Every day heralds greater turmoil, disaster and sorrow than the day before. Life has degenerated to moral, social and political disorder and chaos! The Holy Qur'ân States: Corruption has appeared on land and sea on account of the doings of man (Surah 30 - verse 4 1). This world is the abode of cause and effect. Man creates circumstances and Allah brings about the consequences. Nabi sallallahu alayhi wasallam had said: No harm, either small or great afflicts a man, except on account of sin. Yet what Allah forgives thereof (i.e. his sins) is far greater. He then recited the following verse of the Qur'ân And whatever calamity afflicts you, it is on account of what your hands have earned and He forgives much more . (Mishkât) Calamities – As a Result of Sin Abdullah bin 'Umar radhiallahu anhu narrates: I was among ten people who came to Nabi sallallahu alayhi wasallam from the muhajireen. He said. 0 Muhajireen, there are 5 things, I ask Allah's refuge (lest) you fall prey to them. When shamelessness becomes prevalent and the norm (among people), they would become entangled in plague and in such diseases that never existed during the time of their forefathers. When a nation cheats in measure (practices fraud) they would be afflicted by drought, hardships and an oppressive ruler. When a nation stops paying zakât they would be deprived of rain. If it were not for the animals it would never have rained. When people break promises, Allah sets over them enemies from another nation, who will usurp their belongings. When their leaders refrain from giving verdicts according to the commands of Allah, He subjects them to murder and civil strife. (Ibn Mâjah) Disobedience to Parents Nabi sallallahu alayhi wasallam had stated: Allah forgives all sins of those whom He pleases, except disobedience to parents, its punishment is swiftly meted out to him in this world (prior to his death). (Ibn Mâjah) Neglect of Enjoining Virtue and Forbidding Evil Jabir radhiallahu anhu states that Nabi sallallahu alayhi wasallam had stated: When an individual sins (openly) in a community and the community in spite of its authority over him does not prevent him from sinning, Allah's punishment descends on them even before death. (Mishkât) Calamities as a Spiritual Cleaning Ayesha radhiallahu anhu states that Nabi sallallahu alayhi wasallam had said: When the sins of a slave becomes excessive and he does not have (enough) deeds to compensate for them, Allah subjects him to sorrow, so that it may compensate for his (sins). (Mishkât) Abu Said Al Khudri reported that Nabi sallallahu alayhi wasallam had stated that No Muslim is ever afflicted with any calamity, pain, anxiety, sorrow, harm or disaster, upto the extent of a thorn that pierces him, except that Allah forgives his sins thereby. (Mishkât) Calamities As A Sign Of The Love Of Allah Anâs radhiallahu anhu reports that Nabi sallallahu alayhi wasallam said: 'The magnitude of reward is in proportion to the magnitude of the trial. When Allah loves a people he subjects them to tests. Whoever is pleased (with the decree of Allah) for him shall be the pleasure of Allah and whoever is displeased, for him shall be the displeasure of Allah. Ayesha radhiallahu anha states that I did not see anybody experiencing more pain than Nabi sallallahu alayhi wasallam (i.e. because he was the closest to Allah Ta'âla). (Mishkât) Appropriate Response It is those who believe and mix not their beliefs with wrong that are (truly) in security for they are on(right) guidance (Surah 6 - verse 82) Nabi sallallahu alayhi wasallam had stated: Protect your possessions through the payment of zakât, treat your sick by giving charity and face the waves of affliction with supplication (du’â) and humility. (Abû Dawûd) Display Gratitude - Shukr Ingratitude displayed by greed, extravagance, stinginess and pride gives rise to fear, anxiety and poverty. The Glorious Qur'ân States: Allah sets forth a parable of a city that enjoyed security and contentment, it's sustenance came to it abundantly from every place, yet it displayed ingratitude to the favours of AI1ah, so Allah made it taste the garb of poverty and terror, because of the (evil) which (its people) wrought. (Surah 16 - Verse 112) Halâl Rizq Allah Ta'âla has declared war on those who indulge in Ribâ. The Holy Qur'ân states: If you desist not (from usury) be informed of war (declared against you) by Allah and His Rasool. (Surah 2 - verse 279) Nabi sallallahu alayhi wasallam had stated: Most certainly a man is deprived of rizq on account of sins that he indulges in. (Mishkât) Istighfâr Nabi sallallahu alayhi wasallam had said - A person who makes istighfâr
For Ever After... By Khalid Baig In all societies and at all times marriage has been considered an occssion for great joy. The word most used with wedding is celebration. In fiction, which reflects our inner desires, they lived happily ever after. Obviously seeking success in marriage has been a pre-occupation of all societies. Today in the U.S. -- a society as advanced as human endeavour alone without Divine Guidance can make it -- the average length of ever after is about seven years. That is the average period a new marraige lasts today. But even this period is not entirely a period of happiness. As the Surgeon General report indicated a few years ago, home had become the most dangerous place for the American woman. The leading cause of injuries to them is beatings by husbands and boy friends. Obviously Science and the Age of Reason have not exactly delivered the happiest homes on earth. The secret to marital bliss eludes the Western civilization, although arrogance and conceit keep it from admitting fundamental flaws and looking elsewhere for solutions. Otherwise it would have found the solution in Islam. Islamic prescription for success in married life is based on taqwa, fear and consciousness of Allah. Taqwa -- the basis for all aspects of Islamic life -- is especialy relevant to the household. That is why Sura Nisa, where many commands regarding rights and responsibilities of spouses are given, begins with repeated reminders of taqwa. A hadith explains why. It descrbes a scene from the court of Iblis (Devil) where his assitants are reporting their achievements but he is not pleased. Then comes an assistant and says: I did not spare so and so until I sowed the seed of discord between a husband and his wife. The Devil embraces him in joy saying Well done. To fight the Devil, one needs Allah's help and it comes with taqwa, that is living with the awareness that Allah is watching us and will hold us accountable for our actions. A direct and far reaching consequence of this awareness is that a fight for rights is replaced by a concern for responsibilities. One's rights are other's responsibilities. A Muslim husband and wife will be concerned with discharging their duties toward each other. Not a very atractive prospect for those itching to start a fight for rights. But it provides for a home that is a model of peace, love and harmony. Islam emphasises organization and discipline, the five daily congregational prayers being a good reminder of that concern. If two Muslims travel together, they are required to choose one as the leader. Quite naturally the principle extends to the home as well, and husband is the head of the household. He is responsible for handling all outside affairs and providing finances, protection, and over all direction. Wife is his assistant in the home, responsible for taking care of the home and the children. A very famous hadith explains it: Everyone of you is incharge and everyone will be accountable for those given in their charge. The man is incharge of the household and the woman is incharge of the home and the children. [Bukhari]. This hierarchy of authority and responsibility is key to the stability and proper functioning of the society. Authority does carry risk of misuse. The solution does not lie in eliminating authority but in including suitable protections against the possible abuse. On the legal level this is achieved by delineating the boundaries of this authority. The basic ground rule in the Islamic society is that no one can ever ask for anything againt the Shariah. But that is not it. Actually a wife's legal obligation is very limited. In fact her only legal obligation is to stay in the home of her husband. She is not legally bound even to cook food, much less serve the parents or other relatives of her husband. The delicate balance between the legal and the moral here is very illuminating. On the moral plane she is expected to take care of household chores, but this is to be taken as a favor by the husband. Too many husbands take these services for granted. Realizing this necessary function as kindness would call for greater kindness in return. And a heavy emphasis on kindness keeps the husband's authority in check: The best of you are those who are best in dealing with their wives and I am the best in dealing with my wives. [Tirmidhi]. A problem may still arise between the husband and wife. No two human beings can always meet the expectations of the other. Human beings are niether perfect nor perfectly matched. What is a husband to do if he sees something in his wife that he does not like? Unless the issue of concern is an unacceptable behaviour according to Shariah -- in which case he should use appropriate pursuasion to change it -- the husband is asked to ignore the negative and focus on the positive. No believing man should totally detest a believing woman [who is his wife]. If he dislikes
The Difference Between a Mirror Image and a Photograph By Moulana Imraan Vawda POSTED: 15 RAJAB 1423, 22 SEPTEMBER 2002 CHECKED AND APPROVED CORRECT: Mufti Ebrahim Desai Q.) I have a very strange question that has often come to my mind. We all know that making of paintings (of living objects) and idols is prohibited in Islam. Lets look scientifically at the nature of the snapshots taken from a camera or a live broadcast shown on a television. In case of a camera light is allowed to fall on a photo-sensitive film and without any human interaction the actual image gets preserved due to the ionization of silver coating on it. Like-wise what is happening in a broadcast is that frames are being captured as it is at the source and being aired in quick succession producing the animation effect. No idol or painting is Made/Created. Its just the transfer and preservation of a scene that is involved. Let me give an analogy in this connection. If a bird sits in front of a mirror and an observer sitting at a distance sees the image of it in the mirror and cannot see the bird directly. Will it be a sin? And if we have an array of mirrors so that the image is carried through reflections over a considerable distance it would be just like a broadcast. I look forward to a convincing and a comprehensive reply in light of the above example. [Aamir Ansari] A.) Your analogy is incorrect. When looking at a photograph, the rays of light move from the photo onto the eye. This is exactly what happens in the case of looking at a painting. When looking at a mirror, the rays of light emit from the object and enter the eye. The mirror only serves to redirect these rays of light. It would, therefore, be correct to compare the photograph with a painting, and not with a mirror. And Allah Ta'ala Knows Best Albalagh Note: It would shed some more light on the subject if we recall that the mirror, unlike the electronic medium, cannot permanently hold the picture; the picture vanishes as soon as the object being mirrored moves away.
Is Brother-in-law a Mahram? By Mufti Ebrahim Desai POSTED: 16 JAMAD-UL-AWWAL 1423, 27 JULY 2002 Q.) Is the husband of a woman's sister mahram for her? Some people say that since no two sisters can be joined with one husband and mahram is one whom you cannot marry therefore he is mahram for all sisters of his wife. What I think is that the Qur'anic condition for mahram is that it is one whom you can NEVER marry (with whom, this relation never changes).However, in this case, wife might be divorced later on and thus other sisters become eligible again to marry him. [Azfar Kazmi] A.) Rasulullah said, '(Alhamwu al-mawt) Brother-in-law is death.' The above Hadith is clear that there should be Hijaab between the sister's husband. Allah Ta'ala Knows Best Albalagh Note: Your argument is valid. Amplifying it Maulana Ashiq Ilahi Bulandshahri writes that if current ineligibility of marriage were the basis for declaring mahrams, then all men would become mahrams for all married women in the world.
The Kites of Blasphemy By Syed Mohammad Anas Basant is celebrated in Pakistan with great fervor and the interest in celebrating it seems to be increasing every year. The celebrations have reached the point that invitation cards are printed out. It is celebrated on different days in the country so that the spirit of Basant is kept alive nationwide and people can participate in it on a national scale. The night of Basant is reminiscent of 'Qiyam-ul-Layl', in the sense that people do not sleep on this night. But the 'ibadah' is of a different kind. Reputed hotels have their rooftops booked for the whole night. The whole night is spent in flying kites, merry-making, with Indian music blaring on loudspeakers in the background. Like many of our rituals, its origins remain largely unknown to the majority of people. But there is no denyng that this is a dangerous activity. It causes severe damage to life and property. Many lives are lost and the country suffers damages going into hundreds of thousands of rupees every year in accidents related to it. A few years ago three grid stations caught fire on this occasion because of short circuits caused by metal wires used in kite flying. Yet, the government promotes the celebration of Basant with an almost religious intensity. If people ever do stop to think about how Basant originated, they assume it was a Hindu festival to mark the change of seasons. That Muslims should be participating in a pagan celebration would be bad enough. But the reality is starker than that. Are you ready for this? Here is an account of its origin from Dr. B.S. Nijjar's book, Punjab Under the Later Mughals. According to him, when Zakariya Khan (1707-1759) was the governor of Punjab, a Hindu of Sialkot, by the name of Hakeekat Rai Bakhmal Puri spoke words of disrespect for the Prophet Muhammad and his daughter Fatima, Radi-Allahu anha. He was arrested and sent to Lahore to await trial. The court, acting according to the law, gave him capital punishment. The non-Muslim population was stirred to request Zakariya Khan to lift the death sentence given to Hakeekat Rai but he did not accede to their request. Eventually the death penalty was carried out and the entire non-Muslim population went into mourning. As a tribute to the memory of this blasphemer, a prosperous Hindu, Kalu Ram initiated the Basant 'mela' in (Marrhi) Kot Khwaja Saeed (Khoje Shahi) in Lahore. (This place is now known as Baway di marrhi.) It is the last stop on the route of Wagon no. 60 from Bhati Gate. Dr. B.S. Nijjar states on Page no. 279 of his book that the Basant 'mela' is celebrated in memory of Hakeekat Rai. The ignorant crowds and their equally ignorant vocal advocates may ask Hey, what's wrong in a little fun? But should they continue to fly the kites of blasphemy? (References taken from Salim Rauf's Waah re Musalmaan.)
Be Careful with Muhammad, Sall-Allahu alayhi wa sallam By Khalid Baig POSTED: RABI-UL-AWWAL 1419, JULY 1998 The crowd was growing in size by the minute. They were beating drums, singing, dancing, and shouting in joy. Pagan Makkah was about to kill Khubaib bin Adi Ansari, Radi-Allahu anhu, who had been captured through a sinister and treacherous plot, then sold in the slave market so the buyers could exact their vengeance. It started when some tribesmen from Uthul and Qara went to Madinah and requested the Prophet, Sall-Allahu alayhi wa sallam, to send some teachers with them who could educate their fellow tribesmen about Islam. The request was granted and about ten Companions were sent with them. When the group reached Raji' two hundred armed men were lying in wait for them. Khubaib and Zaid bin Adathna, Radi-Allahu anhuma, were captured alive, while the others were martyred. Then they were sold in exchange for a hundred heads of camel. Both had fought in the battle of Badr and their swords had killed some pagan soldiers. Now the relatives of those killed in war wanted to get even. Of course, Arab traditions did not allow revenge for war like this. But their opponents were Muslims. Then, as now, the pagan world was ready to violate its own rules and traditions when the victims were Muslims. While facing death, Khubaib, Radi-Allahu anhu, said a poem that has been recorded by history. It includes these lines: They say if I renounce Islam, my life will be spared. But it is better to die with belief than to live with unbelief. At the last minute, the pagans asked him: Don't you wish that you were spared and Muhammad (Sall-Allahu alayhi wa sallam) got this punishment? Would not you like that you were resting comfortably in your home, while he was killed in your place? From the man who was about to die because he had accepted the Message brought by Muhammad, Sall-Allahu alayhi wa sallam, came this reply: By Allah, I cannot even imagine that a thorn should prick the foot of Muhammad, Sall-Allahu alayhi wa sallam, while I rest in my home. Abu Sufyan, an unbeliever at the time, remarked to his associates: See, the love of the companions for Muhammad (Sall-Allahu alayhi wa sallam) is unparalleled and unprecedented. At another time, a similar observation was made by another Quraish leader Urwah ibn Mas'ud al Thaqafi. I have seen Ceasar and Chosroes in their pomp, but never have I seen a man honored, as Muhammad is honored by his comrades. The biographies of the Companions are full of stories that show their extra-ordinary love and devotion for the Prophet, Sall-Allahu alayhi wa sallam. The Qur'an itself attests to this. The Prophet is closer to the believers than their own selves. [Al-Ahzab 33:6] It is a statement of fact as well as a command. The following two ahadith, from among the many on the subject, clarify this point further. None of you can be a believer unless he loves me more than his parents, his children, and all the people. [Bukhari and Muslim] There are three signs that indicate that a person has tasted the sweetness of faith. 1) That he loves Allah and His Prophet more than anything else. 2) He loves everyone solely for the sake of Allah. 3) After accepting Islam he hates going back to unbelief as much as he hates going into the fire. [Bukhari and Muslim] It has to be so, because our relationship to the Prophet, Sall-Allahu alayhi wa sallam, is at the core of our entire religion. He is human, not Divine, but he is our connection to the Deity. He relays to us the Word of Allah and he explains what the Word means. He sets a personal example that we look at not just for admiration but emulation. Our relationship to him is legal as well as personal; moral as well as spiritual; intellectual as well as emotional. Allah chose him to guide us, educate us, inspire us, and purify us --- and we remain indebted forever! This not only establishes a relationship between a believer and the Prophet, Sall-Allahu alayhi wa sallam, it also establishes the relationship among the believers, making them one unit because of--- in addition to their common faith--- their common love for the Prophet, Sall-Allahu alayhi wa sallam. Together these facts explain a Muslim's sensitivity to the honor of the Prophet, Sall-Allahu alayhi wa sallam. To begin with, we must remember that the honor of everyone is important. As the hadith reminds us: If a believer does not come to the help of another believer whose honor and dignity are under attack, then Allah will also not help him when he is most in need of Allah's help. And a believer who does come to the help of another believer whose honor and dignity are under attack, then Allah will also help him when he is most in need of Allah's help. [Abu Dawood]. If a Muslim is not supposed to be indifferent when the honor of another ordinary Muslim is under attack, how in the world can anyone expect him or her to be
On Extremism By Khalid Baig POSTED: 6 SHA'BAN 1423, 13 OCTOBER 2002 Thus have We Made of you an Ummah justly balanced [Al-Baqara 2:143] Ummatan Wasatan can be translated as the middle nation, the best nation, and an Ummah justly balanced. The Phrase captures the essence of Islam, which is to shun all excesses. At other places [e.g. Al-Maidah 5:12] the Qur'an refers to the path it shows at as Sawaa-As-Sabil. Abdullah Yusuf Ali explains: The Arabic word Sawaa signifies smoothness as opposed to roughness; symmetry as opposed to want of plan; equality or proportion as opposed to want of design; rectitude as opposed to crookedness; a mean as opposed to extremes; and fitness for the object held in view as opposed to faultiness. Our physical well-being requires that we eat a well balanced diet …Our total well-being requires finding the path of moderation for our entire life. Extremism is a product of ignorance. Given two extreme points on a straight line, anyone can point out where the middle point lies. But a person that cannot see the entire line will also miss the middle point. He may be sitting on an extreme edge, yet congratulate himself for being in the middle. Unlike the line, real life is not one-dimensional. As individuals, we find ourselves being pulled in so many directions by myriad internal and external forces. In a society the complexity increases manifold as these forces intersect in complex ways. When you add their dynamic interrelationship over time, the complexity becomes mind-boggling. Our own instruments of observation and intellect, wonderful as they are, are simply not up to the task of finding the proper course in this complex, ever-changing, multidimensional maze. There are no satellite observatories, no imaging systems, no super computers that can help us find a solution. Yet we know that we do need to find it. Our physical well-being requires that we eat a well balanced diet and follow the course of moderation. Our economic, social, and spiritual well-being similarly demands finding the balanced approach and the moderate course in all these spheres. Our total well-being requires finding the path of moderation for our entire life. For this we need Divine Guidance. No one is more conscious of this than the believer who turns to Allah five times a day with this supplication: Show us the Straight Path. The Path that avoids the extremes of Ifraat (excess) and Tafreet (insufficient action). Is there another group that seeks the path of rectitude and moderation with the same fervor? That this is the Ummah justly balanced can be seen by looking at its beliefs and practices. Islamic monotheism is the truth. Atheism and polytheism are extremist distortions of this central truth. A large number of followers of other religions who accepted Islam have been impressed by the simplicity, profoundness, clarity, and logical soundness of its belief system. It is in religious belief systems that extremist tendencies take their greatest toll. On the one hand there have been people who worshiped animals, celestial bodies, and forces of nature; on the other are those who deny even the existence of God. Avoiding these extremes are the shining teachings of Islam. The sun, stars, fire, water, and wind are mere creations of One Almighty God. He alone created the entire universe and He alone is its Lord and Master. Islamic monotheism is the truth. Atheism and polytheism are extremist distortions of this central truth. Similar is the case of belief in prophets. On the one hand are people who attributed divinity to prophets, declaring some of them to be son of God; on the other are those who considered these chosen people as ordinary human beings who committed all sorts of sins. There are still others who knowingly persecuted and killed the prophets. Again the truth stands in the middle --- as taught by Islam. Allah chose messengers from among human beings to convey to them His guidance. They were all humans as they were meant to be exemplars for humanity. Yet they were best of all humanity and they spoke with Divine Authority. They deserved the deepest love, devotion, and obedience from other human beings. One only needs to contrast the depiction of the prophets in the Qur'an with that in other scriptures to appreciate this difference. The latter shows the distortions produced by human imagination. It shows the extremism that can creep in when God's words and teachings are no longer preserved. Extremism is inherently unstable. Its injustices invoke a rebellion and a counter trend. It is the same story with religious practices. We see two extremes in Christianity and Judaism. In the former Love replaced Law; in the latter Law turned into a straitjacket that made life unbearable and from which Reformist had to seek escape --- thereby going to the other extreme. If one were to borrow the language the media uses, routinely and inappropriately, when
Big Business, Muslim Rap By Khalid Baig POSTED: 16 SAFAR 1424, 27 MARCH 2005 When the pagan Makkan army was marching to Badr in 2 A.H., it included not only fighting men, weapons, camels, and horses, but also the means of inciting the fighters: singing-girls and musical instruments. At every rest stop along the way these cheerleaders plied their craft, spitting venom against the Muslims and promising their favors in the most enticing ways to those who would destroy them. The army had been summoned to protect their trade caravan. When they learnt that the caravan had escaped and some of them wanted to turn back, Abu Jahl insisted on continuing: No, I will not return to Makkah, until we have refreshed ourselves at Badr, and spent three days in feasting, drinking wine, and listening to the singing and playing of the singing-girls. In the end, the unequal war in Badr did not turn out to be the picnic he had imagined. Abu Jahl was slain, as were many other prominent leaders of Makkah. The decisive victory at Badr by the ragtag Muslim army remains a constant source of inspiration and education. It changed the course of history, for if Muslims had been defeated, the magnificent Islamic civilization would not have seen the light of day and the jahilyah society would have continued uninterrupted. At Badr Muslims drastically lacked the weapons of war. But it was the absence of a particular weapon of war that symbolizes the moral edge that gave them the victory. Unlike their adversaries the Muslim army did not include bands of singing-girls and musical instruments! There is no doubt that such bands could and did stir up emotions. At Uhud, the chant of the singing girls was: Move forward and we will embrace you. Turn back and we will abandon you. In countless pagan wars before and since, the promise has been the same. It works for the lowly beasts seeking the sensual pleasures of this world, fanning the fires of their basest emotions and bringing out the animal from within them. No wonder battlefields have historically showcased the worst of human behavior and character. Islam came to rid the humanity of such decay. It produced soldiers who fought to establish justice and morality and sought nothing but the pleasure of Allah. Their weapons were piety, sincerity, fear of Allah, an unshakable commitment to right the wrong, and an unwavering willingness to sacrifice even their lives for it. Quite naturally it removed the filth of singing girls and musical instruments from its side of the war zone. There were also other uses of music that Islam abolished in its revolutionary remaking of society. While in other religions music and singing have been an integral part of worship, Islam's acts of worship do not require or permit music. What about the argument that sacred music can bring one to a state of ecstasy and union with God? Well, salat brings one closer to Allah. (There are historical accounts of earlier Muslims some of whom reached such a state of absorption that they could not feel even physical pain of surgery during salat.) It is very significant that this closeness is achieved without any sacred music. Music has also been a means of indoctrination and glorification. Trumpets were blown to announce the arrival of His Majesty and to make people bow to his pomp and glory. If this had been a legitimate use, then the person most deserving of this honor would have been no one other than the Prophet . But to a world used to the courts of monarchs with musicians always ready to glorify them, he introduced a drastically different court. No pomp, no musicians, no music. Historically music has also been associated with magic and superstitions. When faced with disasters or epidemics, pagan people resorted to dance and music to get rid of the evil spirits. The legend of the Pied Piper, popular in the West for centuries, attests to the belief in the magical powers of music. In Arabia singing girls called dajina (from dajana meaning cloudiness) sang to conjure rain when clouds gathered. Islam instead taught its followers to turn to Allah in salatul istasqa to pray for rain. And of course music has also been used as a distraction and mindless entertainment. This is what Nadr ibn Harith did to keep people from paying attention to the Qur'an. He bought a singing girl and used her to win the hearts and minds of anyone who appeared to be leaning to Islam. He was condemned in Surah Luqman (31:6). Islam did permit some singing and use of a simple instrument like duf (a small one-sided drum) for weddings or Eid celebrations. It permitted rajaz singing for jihad. These were exceptions to the general rule. Thus if we draw a graph of music activity in the Muslim world against time, we will find it to be at its lowest during the time of the Prophet and the Khulafa Rashidoon. Its subsequent rise during the Umayyad and Abbasid Khilafah was a result of external influences:
Separate Residences for Wife and Parents By Mufti Ebrahim Desai Posted: 19 Sha'ban 1423, 26 October 2002 Q.) As part of my marriage contract a request for separate residence from the in-laws was made, as they are blessed with enough wealth and to avoid any family conflict and also to help me maintain my hijab without difficulty. This was agreed to both by my husband and his family. We have maintained and enjoyed a great relationship with the parents and go over to care for them and tend to their needs as much as possible (more so than other family members living with them). They are not old and are still very much in good health. Now after some time my husband and his family have decided the parents are to move in with us without consulting me and have now disregarded the promise in my marriage contract. My question is, 1) Is there any regard for such a promise? 2) What is the consequence of breaking such a promise? 3) Does this mean that this would give me the right to dissolve this marriage, which I would not and they know I would not (knowing this they are breaking the promise) 4) By Shariah am I entitled to a compensation? [A sister] A.) It is the sole responsibility of the husband to provide shelter for the wife. The shelter must be totally separated, in that none of the family members of the husband should be living in the same quarters. (Hidaaya vol.1 pg.421) However, if the wife happily accepts to live with the husband's family members, then she has given up her own right. Nevertheless, in the above mentioned case, there was no need to make such a promise since it was your right from the beginning to be separate. However, you must also look at it from a moral point of view. If there is nobody else to take care of the husband's parents and to see to their needs, etc. then there must be understanding between you and your husband. However, if there are no valid Shar'ee reasons for them to move in and live with you, then your husband will not only be sinful for breaking a promise but even more severely for failing in his duty to fulfill your rights. This does not mean that you now have the right to dissolve the marriage or to take the issue to court whereby you may demand a compensation. No, the matter requires understanding and wisdom. Find out the reasons for the move. Maybe there is a serious need for it, maybe not. If not, try to sit down in seclusion with your husband and explain to him your situation. Build courage and confidence and don't give up. Allah Ta'ala will open up the way for you. And Allah Ta'ala Knows Best
Intermingling of Sexes By Mufti Ebrahim Desai Posted: 19 Sha'ban 1423, 26 October 2002 Q.) What is the Shar'ee ruling on the intermingling of sexes, especially in these times? Please quote relevant verse and Ahaadeeth. A.) It is rather unfortunate that sin and evil has become so rife nowadays that people don't even regard sin as sin anymore and how true are the words of our beloved Rasul , 'A time will dawn upon man that Zina (adultery) will become so widespread that the most pious man in this world will be that person who witnesses two people doing evil on the street pavement. This person would go up to them and tell them to do it behind a tree. He will not stop them from the evil rather he would tell them that instead of doing it in front of everybody, they should go and do their actions behind a tree. The person who tells them this will be the most pious person. Today, we are presently experiencing the above adultery is being done openly, everywhere without any prohibition or obstruction.' (Islahi Khutubaat, Mufti Taqi Usmani vol.7 pg.32) In an verse of the noble Qur'an, Allah Ta'ala commands the believers, 'Say (O' Muhammad) unto the believers, lower your gazes and protect your private parts. That is more pure for you. Verily, Allah is all informed of what you are doing.' (Surah Nur). Evil glances is to look at any Ghayr Mahram (not permanently ineligible for marriage) especially with desire or to attain pleasure whether the person is alive or it is a picture. Both situations are totally haram. The greatest hindrance for the reformation and purification of the inner self is the sin of evil glances. Nabi explained in a Hadith, 'Evil glance is a poisonous arrow from the arrows of Iblees.' (Majmauz Zawaaid vol.8 pg.63) In another Hadith, Nabi mentioned, '… The Zina of the eyes is in evil glances and Zina of the ears is by listening (to evil) and Zina of the tongue speaking (about evil) and Zina of the hands is in touching (forbidden) and Zina of feet is in walking (towards evil) and the heart desires and hopes (in evil) and thereafter the private parts accepts that (acts upon it) or rejects it.' (Mishkaat Hadith # 86) Therefore, according to Shari'ah, to look, speak, listen, etc. to any Ghayr Mahram except at the time of extreme necessity is haram and impermissible. In an verse of the noble Qur'an, Allah Ta'ala says, 'And when you ask (his wives) for anything you want, ask them from behind a screen. That is purer for your hearts and their hearts.' Although the reason for revelation is a specific incident and the wives of Nabi are specifically mentioned but this is general for the entire Ummah, i.e. if a woman wants to get something from the men, e.g. utensils, clothing, etc., she should not come in front of him, rather she should ask for it from behind a veil. (Ma'aariful Qur'an vol.7 pg.200; Idaaratul Ma'aarif) In another verse, Allah Ta'ala says, 'And stay in your homes and do not display yourselves, like that at the time of ignorance…' (Surah Ahzaab 33 vol.33). Therefore, the command unto women is to stay at home and only come out at the time of a necessity which is sanctioned by the Shari'ah, should a need arise. In other words total Shar'ee Hijaab should be adhered to. By a person fighting his Nafs and saving himself from sinning, he will attain the sweetness of Iman. Nabi said, 'A thought comes into a person to cast evil glances and who is that person who doesn't get these thoughts and his heart is also encouraging him to just take a look! But he fears Allah and saves himself by not casting an evil glance. This will cause a great burden but Allah Ta'ala will grant such sweetness of Iman that he won't even consider looking in future.' (Ahmad vol.5 pg.264) It is, therefore, imperative that awareness should be created amongst the Muslim students, both male and female, regarding the importance and laws of Shari'ah especially with regards to Hijab and intermingling of the sexes. The administration of MSA should be encouraged to adhere to the laws of Shari'ah, contextually, the laws of Hijaab.
Got a Minute? See what you can earn in one thoughtful minute. By Kalim Farooqi A Great opportunity while we are still alive is to plan and act for tomorrow; invest one minute of your daily supply of 1440 minutes and reap benefit which no business can offer. Invest 15 minutes and multiply the rewards. We all know that Allah's promise is absolute truth and we should seek it and act according to His guidance. I am sharing this to promote Allah's consciousness and Love to serve Islam in the best way possible and benefit Insha-Allah in both Worlds. In one minute you can say Surat Al Fatiha 7 times. The reward for each reading of the Surah: 1420 good deeds! This is on the basis that there are 142 letters in the Surah, with each letter getting you 10 good deeds. So after doing a simple calculation, 7 readings will get you 9940 deeds. In one minute you can say: Laa Ilaaha Illa Allah, wahdahuLaa Shareeka Lah, Lahul Mulk Walahul Hamd, Wa Huwa 'Ala Kulli Shay'in Qadeer 20 times. There is no god worthy of worship but Allah, alone, without any partners. For Him is all Dominion and Praise, and He has control over everything. Each saying is equal to the deed of freeing 8 slaves. In one minute you can say Subhaanallahu wa bi Hamdihi 100 times. (All praise and glory is due to Allah) Whoever says this everyday will have his/her sins forgiven. But we should also remember that the best of deeds are those that are maintained on a regular basis. In one minute you can say Subhaanallahu wa bi Hamdihi, Subhaanallahu Al 'Azeem 50 times. (All Praise and Glory is due to Allah, All Praise is due to Allah the Almighty). These are a couple of phrases, light on the tongue, heavy on the scales (on the Day of Judgement), beloved to the All Merciful (Allah). (Agreed upon) In one minute you can say Subhaanallah, wa Al Hamdu Lil'lah, wa Laa Ilaaha Illallah, wa Allahu Akbar 18 times (All Praise is due to Allah, and All Glory is due to Allah, and there is no god but Allah, and Allah is the Greatest). These are the most beloved words to Allah and his Prophet that the sun has ever risen upon. In one minute you can say Laa Ilaaha Illallah approximately 50 times There is no true god worthy of worship, except Allah). Remember that these are the words of true Islamic Monotheism --- and act accordingly. In one minute you can say Laa Hawla wa Laa Kuwata Illa bi'llah over 40 times. (There is no Power and Might except by Allah) This sentence is one of the treasures of Paradise. In one minute you can say Salla-Allahu alayhi wa sallam 50 times. (Sending peace and blessings upon the Prophet) In return you get 500 blessings from Allah, as each darood you make to His Prophet 10 blessings are returned to you! In one minute you can contact your family and friends, and increase the bond between you and them. In one minute you can raise your hands to Allah and supplicate with any good words you wish. In one minute you can advise or compliment your brother/sister in Islam. In one minute you can greet any brothers in Islam, smile, shake hands and have a few good words with them. In one minute you can remove anything harmful that may be laying on the street. In one minute you can give a few words of comfort to a brother/sister who is concerned and sad for any reason In one minute you can read two pages of a useful book. An important note in conclusion: In order to take advantage of the phenomenal rewards outlined above we must maintain within our heart sincerity to Allah. We must understand and genuinely wish for what we are saying and doing. We also know that the best of deeds are those that are maintained on a regular basis. Also we need to remember that best deeds are those deeds that Allah made mandatory for us. So do you have a minute or more for the smart investment?
Benefits and Wisdom of Jama'at The ulama have written considerably on this subject. But as far as I know, there isn't a more comprehensive and eloquent article than that which has been written by Hadrat Maulana Shah Wali Ullah rahmatullahi alayh. Although it would have been preferable for me to quote his article word for word, for the sake of brevity, I will merely give a summary of what he has written. 1. There is nothing more beneficial or profitable than making a particular form of ibaadah into a second nature to the extent that that ibaadah becomes a necessity and it becomes impossible to leave it just as it is almost impossible to give up a particular habit. And there is no form of ibaadah greater than salaat which could be accorded such importance. 2. In matters of religion, we find all sorts of people - the learned as well as the ignorant. There is therefore great wisdom in this that everyone gets together and fulfils this ibaadah in the presence of each other. If someone makes a particular mistake, another person is there to correct him. It is as if this ibaadah of Allah Ta'ala is a jewel and all the inspectors are examining it: if there is any defect in it, they point it out, and if there is any merit or excellence in it, they appreciate it. So this is an excellent means for the perfection of salaat. 3. The position of those who do not offer their salaat will also come into the open. In this way, one has the opportunity of advising them. 4. The gathering of a few Muslims who render an ibaadah to Allah Ta'ala and beseech Him has a special effect for the descending of mercy and acceptance in the sight of Allah. 5. The aim and object of Allah Ta'ala with regards to this ummah is that the kalimah must supercede everything and that kufr must be subdued, and that no religion must be able to overpower Islam. This can only be possible if certain steps are adopted whereby all the Muslims - the masses, the learned, the travellers, the inhabitants of places, the young, and the old - get together for a particular ibaadah which is great and famous, thereby exhibiting the grandeur and power of Islam. Because of all these merits and qualities, the entire attention of the Shariah directed itself towards the jama'at, encouraged it, and laid down strict prohibitions on discarding it. 6. Another benefit of the jama'at is that all the Muslims will be fully aware of each others conditions and circumstances, and will be able to share each others difficulties and problems. In this way, religious brotherhood and love which is based on Imaan will be fully exhibited and consolidated. This is one of the great objects of the Shariah and its significance and virtue has been mentioned repeatedly in the Quran and Hadith. It is indeed sad that the discarding of jama'at has become a norm in our times. Let alone the ignorant masses, many learned people are also caught in this evil web. It is extremely sad that these people read the Ahadith and even understand their meanings, but the importance of jama'at does not have any effect on their hearts which are harder than stone. What answer will these people give when they will stand in front of Allah Ta'ala and all the appeals with regards to salaat will be presented before everything else, and investigations will commence with those who discarded salaat entirely or partly?
Western Teenage Girl By Sultana Yusufali (a 17-year-old high school student) Published in Toronto Star Young People’s Press An insightful and personal account of why a Western teenage girl would reject the 'wonders' of fashion, and want to cover herself in the hijab (veil). I probably do not fit into the preconceived notion of a “rebel”. I have no visible tattoos and minimal piercing. I do not possess a leather jacket. In fact, when most people look at me, their first thought usually is something along the lines of “oppressed female”. The brave individuals who have mustered the courage to ask me about the way I dress usually have questions like: “Do your parents make you wear that?” or “Don’t you find that really unfair?” A while back, a couple of girls in Montreal were kicked out of school for dressing like I do. It seems strange that a little piece of cloth would make for such a controversy. Perhaps the fear is that I am harboring an Uzi machine gun underneath it! Of course, the issue at hand is more than a mere piece of cloth. I am a Muslim woman who, like millions of other Muslim women across the globe, chooses to wear a hijab. And the concept of the hijab, contrary to popular opinion, is actually one of the most fundamental aspects of female empowerment. When I cover myself, I make it virtually impossible for people to judge me according to the way I look. I cannot be categorized because of my attractiveness or lack thereof. Compare this to life in today’s society: We are constantly sizing one another up on the basis of our clothing, jewelry, hair and makeup. What kind of depth can there be in a world like this? Yes, I have a body, a physical manifestation upon this Earth. But it is the vessel of an intelligent mind and a strong spirit. It is not for the beholder to leer at or to use in advertisements to sell everything from beer to cars. Because of the superficiality of the world in which we live, external appearances are so stressed that the value of the individual counts for almost nothing. It is a myth that women in today’s society are liberated. What kind of freedom can there be when a woman cannot walk down the street without every aspect of her physical self being “checked out”? When I wear the hijab I feel safe from all of this. I can rest assured that no one is looking at me and making assumptions about my character from the length of my skirt. There is a barrier between me and those who would exploit me. I am first and foremost a human being, one of the saddest truths of our time is the question of the beauty myth and female self-image. Reading popular teenage magazines, you can instantly find out what kind of body image is “in” or “out” . And if you have the “wrong” body type, well, then, you’re just going to change it, aren’t you? After all, there is no way you can be overweight and still be beautiful. Look at any advertisement. Is a woman being used to sell the product? How old is she? How attractive is she? What is she wearing? More often than not, that woman will be no older than her early 20s, taller, slimmer, and more attractive than average, and dressed in skimpy clothing. Why do we allow ourselves to be manipulated like this? Whether the 90s woman wishes to believe it or not, she is being forced into a mould. She is being coerced into selling herself, into compromising herself. This is why we have 13-year-old girls sticking their fingers down their throats to vomit and overweight adolescents hanging themselves. When people ask me if I feel oppressed, I can honestly say no. I made this decision of my own free will. I like the fact that I am taking control of the way other people perceive me. I enjoy the fact that I don’t give anyone anything to look at and that I have released myself from the bondage of the swinging pendulum of the fashion industry and other institutions that exploit females. My body is my own business. Nobody can tell me how I should look or whether or not I am beautiful. I know that there is more to me than that. I am also able to say no comfortably when people ask me if I feel as if my sexuality is being repressed. I have taken control of my sexuality. I am thankful I will never have to suffer the fate of trying to lose / gain weight or trying to find the exact lipstick shade that will go with my skin colour. I have made choices about what my priorities are and these are not among them. So next time you see me, don’t look at me sympathetically. I am not under duress or a male-worshiping female captive from those barbarous Arab deserts. I’ve been liberated!
source: The New York Times: http://www.nytimes. com/2008/ 09/09/world/ asia/09china. html?hp The following article is from The New York Times. Basically, Communist Chinese governments are cracking down on Muslims practicing Ramadan. The following things have been put in place: 1. A ban on teaching Islam or Koran. 2. No students may fast. 3. No teachers may fast. 4. No Hijabs. 5. No Beards. 6. No out of town guests in Muslim homes. 7. No closure of restaurants for prayer or for fasting purposes. 8. No visits to Muslim gravesites. 9. Muslim school students are 'educated' not to fast. 10. Muslim government employees are forced to 'sign' an agreement not to pray, fast, or visit Mosques. ARTICLE Ramadan Curbs Imposed in China http://www.nytimes. com/2008/ 09/09/world/ asia/09china. html?hp By EDWARD WONG NEW YORK TIMES Published: September 8, 2008 BEIJING - Local governments in a Muslim desert region in western China have imposed strict limits on religious practices during the traditional Muslim fasting month of Ramadan , which began last week, according to the Web sites of four of those governments. The rules include prohibiting women from wearing veils and men from growing beards, as well as barring government officials from observing Ramadan. One town, Yingmaili, requires that local officials check up on mosques at least twice a week during Ramadan. The local governments administer areas in the western part of Xinjiang, a vast autonomous region that is home to the Uighurs , a Muslim Turkic people who often chafe under rule by the ethnic Han Chinese. In August, a wave of attacks swept through Xinjiang, the largest surge of violence in the region in years. Some local officials blamed the instability on separatist groups, and the central government dispatched security forces to the area. The limits on religious practices put in place by local governments appear to be part of the broader security crackdown. The areas affected by the new rules are near Kuqa, a town struck by multiple bombings on Aug. 10. It was unclear whether the rules would be relaxed after Ramadan, a holiday that some Islamic extremists have used elsewhere as a symbolic backdrop for attacks on their perceived enemies. It was also unclear how the Chinese authorities intended to enforce the rules, which appeared to run the risk of antagonizing devout Muslims who present no obvious security threat. The Web site of the town of Yingmaili lists nine rules put in place to 'maintain stability during Ramadan.' They include barring teachers and students from observing Ramadan, prohibiting retired government officials from entering mosques and requiring men to shave off beards and women to doff veils. Mosques cannot let people from outside of town stay overnight and restaurants must maintain normal hours of business. Many restaurants close in daytime hours during Ramadan because of the sunrise-to-sunset fasting. In nearby Xinhe County , the government has decreed that Communist Party members, civil servants and retired officials must not observe Ramadan, enter mosques or take part in any religious activities during the month. Worshippers cannot make pilgrimages to tombs, so as to 'to avoid any group event that might harm social stability,' according to the Xinhe government's Web site. Also Watch: Fasting banned in China http://ca.youtube. com/watch? v=6EU0EQlmfDY With Regards Abi
Etiquette of Istinja When going to the toilet, do not touch the private parts with the right hand. (Muslim) Do not cleanse the private parts with the right hand. (Muslim) After relieving oneself, use three stones or three clods of clay. (Muslim) When using the toilet, do not face or sit with the back towards the Qibla. (Bukhari) When intending to urinate, find a suitable place of privacy. (Abu Dawood) Do not urinate in stagnant water (water that does not flow). (Bukhari) Do not urinate in a bathroom, as many a time due to this, evil temptations are aroused.(Tirmidhi) Do not stand and urinate. (Tirmidhi) Do not converse (with another person) whilst relieving oneself. (Musnad Ahmad) Do not relieve oneself at riverbanks, roads and shady places where people walk or rest. (Abu Dawood) Recite BISMILLAH before entering the toilet, as this will serve as a veil between the jinn and the private parts of humans. (Tirmidhi) Do not perform istinja with bones or dung. (Tirmidhi)
Bismillah [IslamCity] Are Indo-Pak Scholars Strong in the Islamic Sciences? An eye opener for salafi's
You mentioned that the TOP ulema of the Indo-Pak subcontinent as good as those found in Arab lands if not better. But my question is, are there as many TOP ulema in the Indo-Pak subcontinent as there are in, for example, Syria, or are there fewer, or more? The reason for asking is because my parents want me to study Islam in the Indo-Pak subcontinent but I, for some reason (perhaps because of the years I spent in my teens as a devout Salafi) cannot seem to shake off the belief that somehow my religious education would be lacking if I were to go to the Indo-Pak subcontinent (especially with regard to learning Arabic since when listening to some of their recited Qaris it still seems as though they cannot properly pronounce anywhere from 4-7 letters found in Arabic) and that in order to advance in my studies I would have to go to Arab lands, meaning that I could start out my education in the Indo-Pak subcontinent, but not complete it. Sorry for so many questions, may Allah reward you and everyone else on the forum who put up with people like me? In the name of Allah, Most Compassionate, Most Merciful, One of the many reasons and factors that contribute in a youngster becoming a Salafi in the west is the idea of rebelling and going against one’s parents and elders. Many youngsters have the notion that their parents and forefathers who have come from “back home” have no idea of what true Islam is. They think that the Qur’an was revealed in Arabic and the books of Sunnah are also in Arabic, thus our parents and elders don’t even have a clue what they mean. They are merely following the ways, traditions and customs of their forefathers which is not the correct Islam that is practiced in the Arab countries. When these youngsters are honoured with the visit to the sacred places in Makkah al- Mukarrama and Madina al-Munawwara, they say to themselves that these are Arabs who offer their Salat, etc differently from what our parents and elders have taught us. Surely, they understand Islam better than our “traditional” parents. They see that the Muslims in Saudi Arabia are fluent Arabic speakers whilst our elders and also Imams can’t even speak the language. Our Parents and elders don’t know what they are talking about, for they can’t even pronounce the words of the Arabic language correctly. The above is the kind of understanding that unfortunately our youngsters have. This is the reason why they try and learn some Arabic words, such as how are you (kayfa haluka) or ( hayyak Allah), etc…and by doing so, some of them think that they are now much more knowledgeable than their parents, elders and Imams who are from “back home”. There is no denying the fact that parents and elders must also take their share of the blame for this unfortunate occurrence. Our youngsters have been left ignorant of sacred and Islamic knowledge. They are not taught the basics of Aqidah, Hadith, Fiqh, etc. And when they pose a question with regards to a proof (dalil) of some matter, they are rebuked and told not to indulge too deep in these matters. In the local Madrasas (maktabs) where a child spends around 10 years of his life, he comes out without really even learning the basics of his religion. He is told to concentrate more on the Urdu language (not that I condone the learning of Urdu), rather than Arabic. He probably does not have an in-depth understanding of what the four Fqih Madhhabs are, who was Imam Abu Hanifa, Imam Shafi’i, etc… and why we follow a Madhhab, and the list goes on. For many of the parents and societies, attending the evening Madrasas has just become a routine thing, where a child can spend his time rather than trouble the parents at home. The curriculum taught in some of these Madrasas are also non-productive, thus the child graduates from the Madrasa without really learning much about his Deen. This is dirty laundry but the reality and we all need to really wake up and smell the coffee! The consequence of the above is that these youngsters rebel against their parents, elders and against society at large. They are sadly recruited by others who promise them to give them proofs (dalils) from the Qur’an and Sunnah, and are not prevented from asking anything they desire. They are bombarded with Hadiths from Sahih al-Bukhari, Shahih Muslim and other places that the Messenger of Allah (Allah bless him give him peace) performed his Salat in such a way and raised his hands in such a way, etc. They are also taught some Arabic words which they longed to learn but were not able to do so in their own communities and societies. Thus, given the vulnerability of these youngsters, they become prey to this appealing and attractive invitation. Therefore, Muslim communities in the West really need to reflect and ponder over the situation, thus try to rectify the deficiencies found therein. Youngsters must be taught the various sciences of Islamic knowledge,
Bismillah [IslamCity] Salman the Persian, Zoroastrian, Persia (part 2 of 2): From Christianity to Islam
The man died, and Salman stayed in Amuria. One day, “Some merchants from the tribe of Kalb passed by me,” Salman said, “I told them, ‘Take me to Arabia and I will give you my cows and the only sheep I have.’” They said, “Yes.” Salman gave them what he offered, and they took him with them. When they reached Waadi al-Quraa [close to Medinah], they sold him as a slave to a Jewish man. Salman stayed with the Jew, and he saw the Palm trees [his previous companion had described]. “I hoped that this would be the same place described by my companion.” One day, a man who was a first cousin to Salman’s master from the Jewish tribe of Bani Quraidha in Medinah came visiting. He bought Salman from his Jewish master. “He took me with him to Medina. By God! When I saw it, I knew it was the place my companion described. Then God sent His Messenger [i.e., Muhammad, may the mercy and blessings of God be upon him]. He stayed in Mecca as long as he did. I did not hear anything about him because I was very busy with the work of slavery, and then he migrated to Medina. [One day,] I was on a palm-tree on top of one of its date-clusters doing some work for my master. A first cousin of his came and stood in front of him [his master was sitting] and said, “Woe to Bani Qeelah [people of the tribe Qeelah], they are gathered in Qibaa” around a man who came today from Mecca claiming to be a Prophet!” I trembled so fiercely when I heard him that I feared that I would fall on my master. I descended and said, ‘What are you saying!? What are you saying!?’ My master became angry and punched me hard saying, “What business do you have in this [matter]? Go and mind your business.” I said, “Nothing! I just wanted to be sure of what he was saying.” On that evening, I went to see the Messenger of God while he was in Qibaa. I took something with me which I had saved. I went in and said, “I was told that you are a righteous man and that your company [who] are strangers [here] are in need. I want to offer you something I saved as charity. I found that you deserve it more than anyone else.” I offered it to him; he said to his companions, “Eat,” but he himself kept his hand away [i.e., did not eat]. I said to myself, “This is one [i.e., one of the signs of his Prophethood].” Following this encounter with the Prophet, may the mercy and blessings of God be upon him, Salman left to prepare for another test! This time he brought a gift to the Prophet in Medina. “I saw that you do not eat from that given as charity, so here is a gift with which I wish to honor you.” The Prophet ate from it and ordered his companions to do the same, which they did. I said to myself, “Now there are two [i.e., two of the signs of Prophethood].” On the third encounter, Salman came to Baqee-ul-Gharqad [a grave yard in Medina] where the Prophet, may the mercy and blessings of God be upon him, was attending the funeral of one of his companions. Salman said: “I greeted him [with the greeting of Islam: ‘Peace be upon you’], and then moved towards his back attempting to see the seal [of Prophethood] which was described to me by my companion. When he saw me [doing so], he knew that I was trying to confirm something described to me. He took the garment off his back and I looked at the seal. I recognized it. I fell down upon it, kissing it and crying. The Messenger of God, may the mercy and blessings of God be upon him, told me to move around [i.e., to talk to him]. I told him my story as I did with you, Ibn ‘Abbaas [remember that Salman is telling his story to Ibn ‘Abbaas]. He [the Prophet] liked it so much he wanted me to tell my story to his companions. He was still a slave owned by his master. The Prophet said to him, “Make a contract [with your master] for your freedom, O Salman.” Salman obeyed and made a contract [with his master] for his freedom. He reached an agreement with his master in which he would pay him forty ounces of gold and would plant and successfully raise three hundred new palm trees. The Prophet then said to his companions, “Help your brother.” They helped him with the trees and gathered for him the specified quantity. The Prophet ordered Salman to dig the proper holes to plant the saplings, and then he planted each one with his own hands. Salman said, “By Him in Whose hands is my soul [i.e., God], not a single tree died.” Salman gave the trees to his master. The Prophet gave Salman a piece of gold that was the size of a chicken egg and said, “Take this, O Salman, and pay [i.e., your master] what you owe.” Salman said, “How much is this in regards to how much I owe!” The Prophet said, “Take it! God will [make it] equal to what you owe.” I took it and I weighed a part of it and it was forty ounces. Salman gave the gold to his master. He fulfilled the agreement and he was released. From then on, Salman became one of the closest of companions to the
The End of Gog and Magog When the Gog and Magog will have driven the Muslims to hole up in their strongholds and refuges, and when they see the blood on their weapons, which will have returned from the sky, they will take these as evidence for their imminent victory over the Muslims. However, that evening: “Jesus and his companions will beseech God, and God will send against them (the Gog and Magog) worms which will attack their necks; and in the morning, they will all perish as one.” (Saheeh Muslim) Not knowing that the horde was already destroyed, the Muslims in their strongholds will call for a volunteer to scout out what the enemy was doing. The volunteer, knowing he would probably die, will descend to find them all dead, lying on top of one another. Returning, he will call out: ‘O Muslims, rejoice! God has sufficed us against our enemies!’ When Jesus and the people who took refuge on Mount Tur descend, they will find the same scene, with not a single spot of the earth around them free of the putrefying stench of rotting bodies. So sickening and dangerous to health will be the situation that Jesus will pray again to God, Who will send huge birds to carry them off and throw them into the sea where the sun rises. The Aftermath After that, God will send a drenching, intense rain that penetrates into everything, lasting forty days. Unlike the Deluge, this torrential rainfall will be beneficial, for: “The earth will be washed till it looks like a mirror. God will then order the earth: ‘Bring forth your fruit and restore your blessing.’” (Saheeh Muslim) The Muslims will let their cattle and flocks out to graze again, and they will fatten up better than from any vegetation they had fed on before. Orchards will produce fruit of size and quality never known before, and cattle produce fine quality milk in copious amounts, enough so that nobody will experience any shortage of it. The benefits, then, from the advent of the Gog and Magog, will the decimation of non-believers, leaving the world for a nation of the believers, and food in abundance after the earth had absorbed all the dead decaying bodies caused by their invasion and later extermination. For a period of time, wealth would be so abundant that people would not be able to find those to whom they could pay out the poor due. Abu Hurayrah reported the Prophet, may the mercy and blessings of God be upon him, as saying: “…And there will be no Jizya. Money will be in abundance so that nobody will accept it (in charity).” (Saheeh Al-Bukhari) Not so beneficial will be the reduction in the numbers of men, causing a major imbalance in the sex ratio. Women will far exceed the men in numbers, possibly due to casualties in war, as was the case in Germany after World War Two. The Reign and Death of Jesus The reign of Jesus, may God grant him peace, will be by the Law that Muhammad, may the mercy and blessings of God be upon him, brought. This is in accordance with the Covenant that God took from all his prophets. In the Quran, it says: Behold! God took the Covenant of the prophets, saying: “I have given you the Book and Wisdom; then will come a messenger to you confirming what is with you, so believe in him and render him help.” God said: “Do you agree, and take this Covenant as binding upon you?” They said: “We agree.” He said: “Then bear witness! And I am with you among the witnesses.” (Quran 3:81) The reign of Jesus, therefore, will be according to the Covenant with God, and this is backed up by an explanation of the saying of the Prophet, may the mercy and blessings of God be upon him, by Abu Hurayrah, when he reported a question he had asked to his companions. He said: The Messenger of God said, “What would you do when the son of Mary descends among you, and lead as one among you?” One of the companions, Ibn Abu Theeb, asked: What does, ‘He will lead as one among you’ mean? Abu Hurayrah replied: “He will lead you according to the Book of your Lord, exalted and praised is He, and the Way of your Messenger, may the mercy and blessings of God be upon him.” His reign will be marked by mutual respect, peace and prosperity among the people. In another hadeeth, Abu Hurayrah said: “Spite, mutual hatred and jealousy against one another will disappear, and when he (Jesus) summons people to accept wealth, none will do so.” (Saheeh Al-Bukhari) The lack of rancor between people will be absolute, not relative, for at least seven years, wherein no two people would be stirred to ire towards each other, and the word between them would be ‘peace’. In fact, religiosity and piety will be the order of the day, for to each person: “A single prostration to God (in prayer) will be better than the whole world and whatever is in it.” (Saheeh Al-Bukhari) Jesus himself will not only rule and judge by the Muslim Shariah, he will complete all the Islamic pillars. The Prophet of Islam said: “By him in Whose hand my
Maktaba al-Ashrafia Virtues Of Charity In Islam By Maulana Ashraf Ali Thanvi Rahmatullah Alaihi The Virtues of Charity 1. It is mentioned in a Hadith that generosity is a great attribute of Allah Ta'ala. In other words, Allah Ta'ala is extremely generous. 2. It is mentioned in a Hadith that the servant of Allah gives a small piece of bread as charity. In the sight of Allah Ta'ala that small piece increases to such an extent that it equals the size of Mt. Uhud. In other words, Allah Ta'ala increases the reward that one would have received for the small piece of bread to such an extent that he receives the reward equal to Mt. Uhud. We should therefore not concern ourselves with how much we give. Instead, we should give in charity whatever we are capable of giving. 3. It is mentioned in a Hadith that you should save yourself from hell even if it means giving a few dry dates in charity. That is, even if you have very little, give it in charity. Do not be under the misconception that how will such a meagre amount be of any benefit. This meagre amount will also be a means of deliverance from hell. 4. It is mentioned in a Hadith that you should seek sustenance from Allah Ta'ala by spending in His path. In other words, by your giving charity, Allah Ta'ala will grant you barakah in your sustenance. 5. It is mentioned in a Hadith that charitable deeds save one from calamities, discreet and undisclosed charity cools the anger of Allah Ta'ala, and having good relations with one's relatives and family members increases one's lifespan. If a person feels that by doing good deeds openly and publicly, others will also be prompted to do the same, then in such a case it will be preferable for him to do such deeds publicly. But if this is not the case, then it will be preferable for him to do them secretly. In both cases, the pre-condition is that there must be no other reason for carrying them out publicly or privately. 6. It is mentioned in a Hadith that the beggar has a right over the person whom he asks even if he comes begging on a horse. In other words, if a beggar comes begging on a horse, even then he should be given something because it is apparent that he is most probably in some dire need for him to come begging. In such circumstances one should not think that how can this beggar be really in need if he can afford to come on a horse. However, if it has been established through some means that this person is not in need and that he has made begging his occupation, then it will be haraam to give anything to such a person. It is also haraam for such a person to go around begging. Understand this well. 7. It is mentioned in a Hadith that Allah Ta'ala is noble and He loves nobility. He loves good character and good manners, and dislikes evil character and evil mannerisms. In other words, He loves the person who shows lofty character in doing good deeds (such as spending in charity, saving himself from degradation, enduring difficulties on account of others, etc.) and He dislikes despicable ethics and habits (such as lack of vigour and courage in matters of the Deen.) 8. It is mentioned in a Hadith that charity cools the heat of the grave and that the person who gives in charity will be granted shade on the day of judgement. In other words, through the barakah of charity, the heat of the grave will become cool and the person will be granted some shade on the day of judgement. 9. It is mentioned in a Hadith that Allah Ta'ala has chosen special servants of His in order to fulfil the needs of other people. People are dependent on such special servants for the fulfilment of their needs. In other words, these people are in such dire need, that they are forced to go to these special servants and Allah Ta'ala has chosen them for this purpose. These special servants who fulfil the needs of poor people will be saved from the punishment of Allah Ta'ala. 10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam addressed Hadrat Bilaal radiallahu anhu saying : Spend O Bilal, and don't ever have any fear of any decrease from the Master (Owner) of the arsh. That is, spend freely on appropriate occasions and do not fear poverty from Allah Ta'ala. In the above Hadith, the arsh is attributed to the ownership of Allah despite His being the sole owner of everything else as well. The arsh has been specifically mentioned because it is one of the great creations of Allah Ta'ala and to illustrate to us that if such a great creation is under His control, we should not fear poverty and difficulty from Him. Can anyone ever imagine that such a powerful king as He will deny us even two pieces of bread? Such type of thinking is preposterous. The above Hadith in no way means that a person should spend so lavishly that he is left bankrupt and in financial problems. The focus of this Hadith is that those who are strong-hearted and have the strength to exercise patience should spend as much as they wish in noble deeds.
Both Islam and Christianity expect the return of Jesus at the end of times, and both expect trials and tribulations to occur at the time. Many of the themes of these trials are similar, but they are also very different in detail and definition. Both religions expect the nation of believers to be the final victors, but the Christian believes that these are defined as the believers in the Gospel of the New Testament and in Christ as ‘the Savior’ and ‘the Incarnation’ of God, whilst the Muslim knows that it refers to those who believe in the pure monotheism entailed in submission to the One and Only True God. The return of Jesus is preceded in both religions by signs, again similar in general description, but subtly different in detail. Both religions teach that the return of Jesus will be preceded by a great and powerful figure of falsehood and temptation, called the Maseeh ad-Dajjal (The False Messiah) by the Muslims and the Anti-Christ by the Christians. Before this event other signs that agree with each other include a general increase in immorality and fornication, murder and crime, and general lawlessness, debauchery and falling away from religion and true knowledge. Accompanying these signs of civil malaise will be internecine wars, and natural disasters following closely one upon the other. The details and timings of these, however, are substantially different, even within particular faiths. How the Christian faith regards the second coming depends on the doctrinal view held. Four broad views are prominent: Historical and Dispensational Ante-millennialism, and Preterist Post and A-millennialism. Ante-millennialism has two branches of interpretation. Both postulate that Jesus will come and then, after defeating the Anti-Christ, will rule the earth with the ‘elect’ for 1000 years before the evil souls are resurrected, and Satan is unbound in the resurrected Anti-Christ. They differ significantly concerning the events around this second coming. Dispensational Ante-millennialism While both agree that it will occur during a seven year period of Tribulation when the Anti-Christ reigns, one places the return of the Jews to Israel and the rebuilding of the temple during this seven year period, while the other holds that Jesus will re-establish Jerusalem as his Capital, rebuilding of the temple during his reign. The former determines that the past elect of Church will be raised to life before the tribulation starts, and then chosen to rule with the descended Jesus, while the righteous Jews will be resurrected along with heroes who stood against the Anti-Christ and died at the end of the tribulation, heralding his reign of peace and plenty. The latter holds that the ‘rapture’ of all the elect, these being all the dead saints of Christianity and the righteous of Judaism before the advent of Christ, will be at the second coming of Jesus, and will thereafter constitute, with their offspring, the deserving citizens of the millennium rule. When Satan is finally loosed in the resurrected Anti-Christ, a great battle will be fought with the minions of Satan and Satan, the false prophet, will be defeated and hurled into Hell, ushering in the end of the world. Here, again, the two branches differ. The Historicist sees Gog and Magog as the nations Satan leads in rebellion when he is loosed, while the Dispensationalist, although he agrees Satan will lead an army of deceived nations, does not place The Gog and Magog as being among them. Historical Ante-millennialism After the defeat of the forces of evil, mountains will crumble, the earth will become a flat plain and Judgment will be instituted on the people of earth. The true believers in Christ will be rewarded with heaven and eternal communion with God, and the disbelievers and unrepentant sinners will be consigned to hell and eternal separation from God. Preterism is the general name for the viewpoint found in both the views that oppose Ante-millennialism. It sees the return of Jesus as having already happened at the time of the destruction of the temple Jerusalem, at least in terms of judgment. That is, they see people as judged when they die. Hence it sees the earth itself as everlasting, and that perfecting our faith and the truth about God is a never ending task set us by God. Among the partial Preterists, the moment of perfection is the second physical coming of Jesus, who will then reign forever over those who have achieved salvation. Post-millennialism sees the 1000 year reign of Jesus as more figurative than literal, and that it has already begun. Jesus is literally the king of earth right now, judging the dead as they die, and the Christian church is in the process of perfecting belief in him and defeating Satan. Then Jesus will return to vanquish the Anti-Christ, heralding the end of the
Virtues of Ramadhaan - I'tikaaf I'TIKAAF - SECLUSION IN THE MASJID The meaning of 'I'tikaaf' is to seclude oneself in the Mosque, with the express intention (Niyyat)of 'I'tikaaf'. According to the Hanafi school of thought, this may be of three different types: a) Waajib I'tikaaf (Obligatory I'tikaaf) I'tikaaf becomes compulsory when a person makes it obligatory upon himself. For example, when a person makes a vow to Allah that if Allah fulfils a certain wish of his, he shall perform so many days 'I'tikaaf', in this case, the moment his wish is fulfilled, the I'tikaaf becomes compulsory. Or a person may just make an unconditional vow, whereby he makes I'tikaaf Waajib upon himself for a certain number of days; this becomes obligatory for him from that moment onwards. b) Sunnat I'tikaaf This was the general practice of the Holy Prophet (SAW). It means to seclude oneself in the Masjid for the last ten days of Ramadhaan. c) Nafl I'tikaaf For the third category i.e. Nafl I'tikaaf, no special time and no specific number of days are fixed. A person may make a Niyyah (intention) for any number of days at any time, even for his whole life. While Imaam Abu Hanifa states that I'tikaaf must be for not less than a full day, Imaam Muhammad states that there is no limit as to the minimum period of time. The 'Fatwa'confirms this latter view. Therefore, it is desirable for anyone entering a Masjid to make the 'Niyyah' (intention) of I'tikaaf for the period that he will remain in the Masjid; so that, while he is in Ibaadah, he also earns the reward of I'tikaaf. OBJECTS OF I'TIKAAF AND ITS ADVANTAGES In view of the above, it is advisable that everyone entering the Masjid to join the congregational prayer should, on entering the Masjid, make the Niyyat for 'I'tikaaf', in thatcase it means that aslong as he remain busy with Salaat, Zikr, listening to lectures or sermons he also receive reward for the I'tikaaf. I always observed that my late father used to make 'Niyyat' for I'tikaaf whenever he entered the Masjid. Occasionally, by way of teaching and reminding his followers, he would raise his voice when reciting when reciting the words for 'Niyyah'. The reward for I'tikaaf is great as indicated by the fact that the Holy Prophet (SAW) always used to perform I'tikaaf. The example of him who resides in the Masjid in I'tikaaf is that of a person who, having gone to a certain place to appeal for something, remains there until it is granted. When someone comes begging at our door and then refuses to leave until he has been granted his request. I am sure that even the person with the hardest heart amongst us will eventually give in to his request. How much more Merciful is Allah, and when someone persistently sits at His door, what doubt can there be in the fulfilment of his wishes. Allama ibn Qayyim, in explaining the significance of I'tikaaf writes that the actual aim is to divert the heart away from everything except Allah, and to make it come near to Allah, thereby forming a complete spiritual connection with the Creator. All wordly connections are thus cut off, for the sake of gaining Allah's attention and all thoughts, desires, love and devotion become centred around Him. As a result, an attachment with Allah is attained - a love and friendship that will be the only support in loneliness of the grave. One can possibly imagine the great ecstacy with which that time in the grave will be spent. In Maraaiqul Falaah, the author writes that I'tikaaf, when properly and sincerely performed, is among the most virtuous deeds. One cannot possibly enumerate all the great advantages and benefits in it. In actual fact, what takes place in I'tikaaf is that the heart is drawn away from everything else except the Creator, while the soul is actually laidat His door-step. All the time, one remains in a state of 'Ibaadah', even when one is asleep, one is still in His worship striving for nearness to Him. And Allah says (according to a Hadith): Whoever draws near to Me (the length of) one hand, then I draw nearer to him (the length of) two hands, and whoever draws near to Me by walking, I draw nearer to him by running. Moreover, in I'tikaaf one seeks refuge in the house of Allah, and is safe therein from all enemies. WHERE TO PERFORM I'TIKAAF The best of places for I'tikaaf is the Masjidul Haram in Makkah. The next besi is the Masjidun-Nabawiy in Madinah, and the next best is Baytul Muqaddas. Thereafter, comes the Jaama Masjid in one's own time, and last but not least, the Masjid nearest to one's home. Imaam Abu Hanifa stipulates that the Masjid should be one wherein the five daily Salaatare regularly performed, while Imaam Abu Yusuf and Imaam Muhammad agree that any Masjid acceptable to the Shari'ah can be entered for I'tikaaf. The above applies to the males. As for the females, they should perform It'ikaaf in the prayer room (Masjid set aside in their homes). Where, however, no such
Bismillah [IslamCity] Hadhrat 'Umar (Radhiyallahu anhu) trying to emulate Hadhrat Abu Bakr (Radhiyallahu anhu)
Hadhrat 'Umar (Radhiyallahu anhu) trying to emulate Hadhrat Abu Bakr (Radhiyallahu anhu) Hadhrat 'Umar (Radhiyallaho anho) narrates: Once the Prophet (Sallallaho alaihe wasallam) asked for contributions in the path of Allah. In those days, I was in possession of some wealth. I mused thus, 'Time and again Abu Bakr (Radhiyallaho anho) has surpassed me in spending for the sake of Allah. I shall by the Grace of Allah surpass him this time, because I have just now some wealth with me to spend'. I went home buoyant with the idea. I divided my whole property into two exactly equal parts. One I left for my family, and with the other I rejoined the Prophet (Sallallaho alaihe wasallam), who accosted me thus: The Prophet (Sallallaho alaihe wasallam): 'Did you leave anything for your family, 'Umar?' 'Umar (Radhiyallaho anho): 'Yes, 0 Prophet of Allah.' The Prophet (Sallallaho alaihe wasallam): 'How much?' 'Umar (Radhiyallaho anho): 'Exactly one-half.' By and by, Hadhrat Abu Bakr (Radhiyallaho anho) came along with his load. It transpired that he had brought everything that he possessed. This is what I heard: The Prophet (Sallallaho alaihe wasallam): 'What did you leave for your family, Abu Bakr?' Hadhrat Abu Bakr (Radhiyallaho anho): 'I have left Allah and his Prophet for them!' Hadhrat 'Umar (Radhiyallaho anho) says that on that day he admitted to himself that he could never hope to surpass Hadhrat Abu Bakr (Radhiyallaho anho). Allah says in his Holy Book, Vie one with another in good works (V:48). Such healthy emulation in sacrifice is therefore quite desirable and welcome. This incident happened at the time of Tabuk, when the Sahabah in response to the Prophet's (Sallallaho alaihe wasallam) appeal for help contributed beyond their means. This has already been mentioned in Chapter II. May Allah grant them best rewards on behalf of all the Muslims!
Sympathy for the unfortunate Continuation... Further, the Hadith states that it is the month of sympathy, especially for the poor and destitute. Sympathy should be of a practical nature. When ten things are placed before us for if'taar, at least two or four of them should be set aside for the poor and needy. In fact they should be treated preferentially, if not then at least equally. They should certainly be remembered. In showing sympathy for the poor, as in all other matters, the Sahaabah R.A. were living examples, and in this, it is our duty to follow or at least try to follow them. In the matter of sacrifice and sympathy only the courageous can emulate the Sahaabah. There are numerous instances, if they are cited, will only leave one in astonishment. Let us see the following example, Abu Jahm (RA) relates that: During the battle of Yarmouk he went in search of his cousins, taking with him a water bag to give him to drink and also wash his wounds if he was found alive or wounded. He found him lying among the wounded. When I asked him whether he wanted some water, he indicated 'yes'. At that moment someone near him moaned. My cousin pointed to that person indicating that I should first quench the thirst of the neighbour. I went to him and found that he too needed water, but just as I was about to give him water, a third person groaned near him. The second one pointed to this third person meaning that I should give the third one to drink first. I went to the third person but before he could drink, I found out that he had passed away, whereupon I returned to the second one only to find that he too had passed away. When I came to my cousin, he too had become a martyr.
VIRTUES OF SALAAH IMPORTANCE OF SALAAT HADITH - 4(a) Hadhrat Abu Hurairah (Radhiyallaho anho) narrates that once the Prophet (Sallallaho alaihe wasallam) asked his companions, 'Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?' 'No', replied the companions, 'No dirt can remain on his body.' The Prophet (Sallallaho alaihe wasallam) remarked: So, exactly similar is the effect of salaat offered five times a day. With the Grace of Allah, it washes away all the sins'. HADITH - 4(b) Hadhrat Jaabir (Radhiyallaho anho) narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying: The likeness of five times daily salaat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day. Running water is generally free from dirt, and the deeper it runs the cleaner and purer it is. A bath in such water surely removes dirt from the body and makes it clean. Salaat offered with due regard for its essentials likewise cleanses the soul of all sins. There are several Ahaadith of the same meaning, though with slight variations in expression, narrated by different companions of the Prophet (Sallallaho alaihe wasallam). Hadhrat Abu Sa'eed Khudri (Radhiyallaho anho] narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying: 'Each of the five salaats expiates the sins committed since the salaat preceding it. To explain, let us take the case of a person working in a factory. His job is such that his body gets covered with dust. But there are five streams of running water in between the factory and his house and, on his return from the job, he takes a bath in each stream. The effect of five times daily salaat is quite similar. Any sins of omission and commission between two salaats are forgiven on account of 'istighfaar and taubah in each salaat.' The Prophet (Sallallaho alaihe wasallam) through such parables, aims at impressing that salaat has the wonderful power of removing the sins. If we fail to avail of Allah's mercy, surely we ourselves are the losers. To err is human. We are likely to commit innumerable acts of displeasing Allah and deserve thereby. His wrath and punishment, but look how relenting our dear Allah is! He has most graciously shown us the way to earn His mercy and forgiveness. It is a great pity if we do not avail of this great favour. Our Allah is always eager to show us His mercy on very small grounds. It is said in a Hadith, that if a person goes to bed with the intention of getting up for Ta-hajjud and perchance does not wake up, he receives the full reward for Tahajjud, although he has been enjoying his sleep at the time of Tahajjud. How boundless is the grace of Allah and what a tremendous loss and deprivation if we do not receive blessings from such a Giver.
Virtues of Ramadhaan Laylatul Qadr (67) HADITH NO. 6 Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about Laylatul Qadr. He replied: It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in Ibaadah on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the Shayateen on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the Shayateen from rising up with the Sun. COMMENTARY Part of what has been mentioned in this Hadith has already been dealt with. Some signs are here mentioned about the actual night. These signs are clear and need no further elucidation. Apart from these, there are other signs too, as mentioned in the Ahadith or in the experiences of those who had the good fortune to experience Laylatul Qadr. The sign that is, however; most specific in the Hadith is the rising of the sun, 'without any radiant beams of light.' Other signs are not always there. One Sahaabi, Ab'da bin Abi Lubaaba (Radhi Allaho anho) says: On the evening of the 27th , I tasted the water of the sea and it was sweet. Ayub bin Khalid said: 'I once had to bathe myself with sea water, and on tasting it, found, it sweet. This was on the 23rd night. Some of the Mashaaikh (religious divines) wrote that, on the evening of Laylatul Qadr, everything prostrates itself before Allah, so much so that trees fall flat on the ground, then return to their normal position; these are however spiritual phenomena not visible to the ordinary person. HADITH NO. 7 Aaisha (RadhiAllaho anha) reports: I said: 'O Messenger of Allah (Sallallaho alaihe wasallam), should I find myself the Laylatul Qadr, hat shall I pray. The Prophet (Sallallaho alaihe wasallam) replied: say, Allaahumma innaka afuwwun tohibbu al'afwa fa'fu anna O Allah, Thou art the One who grants pardon for sins. Thou lovest to pardon, so O pardon me. COMMENTARY This is indeed such an all-inclusive prayer, wherein one begs that Allah in His infinite Grace should forgive his sins. If that has been obtained, the path to the Hereafter is secure. What more would one require? Imaam Sufyaan Thowry used to say that to keep oneself busy on this night with 'Duaa' (invocations to Allah) is better than any other form of worship (Ibaadah). Ibne Rajab says that one should not only remain busy with 'Duaa', but should also take part in all other form of 'Ibaadah', e.g. recitation of the Holy Qur'an, 'Salaat', contemplation, etc. This latter opinion is most correct and nearer to what Rasulullah (Sallallaho alaihe wasallam) had said, as already mentioned in the previous Ahaadith.
ADVICE FOR RAMADHAAN The reason for mentioning the manner in which these saintly ones spent their Ramadhaan is not that we may just read without deriving any benefit or pass a casual remark. It is written with the object that we in our way may build up courage and to the best of our ability endeavor to copy and follow their noble examples. Every pious elders programme had its particular specialty. How wonderful would it be if those who are not forced by worldly necessities try their utmost to mend their religious life in this one month after having allowed eleven months of the year go by to destroy themselves. As for those who have to be in their offices and be present at eight, nine or ten in the morning, what difficulty will it be for them if they at least in Ramadhaan, spend the time from Fajr until their hours of employment in reciting the Qur'aan. After all our worldly needs we do find time in spite of office hours. For those engaged in farming, who normally are not bound to others nothing prevents them from reciting the Qur'aan on their farm or adjusting their daily routine. Then come the businessmen, shopkeepers and merchants. Nothing prevents them in Ramadhaan from reciting their Qur'aan during their shop hours or cutting short trading time in order to make time for recitation thereof. After all there is very strong link between Ramadhaan and the Tilaa-wah of the Qur'aan. Almost all Allah's great scriptures were revealed in this month. Similarly, in this month the Qur'aan was brought down from the Lowhul Mahfoozh to the Samaa'ud Dunyaa, from where it was revealed bit by bit to Rasulullah (SAW) in a span of twenty three years. Nabi Ibrahim (A.S.) received his scriptures on the first and third of this sacred month. Nabi Dawood (A.S.) received the Zaboor on the twelfth or eighteenth. Nabi Moosa (A.S.) received his Towrah on the sixth. Nabi Essa (A.S.) received the Injeel on the twelfth or thirteenth. From this we note the great connection between the divine scriptures and the month of Ramadhaan. For this reason, as much ti-laawah of the Qur'aan as possible should be made during this month. Such was the habit of our saints. Jibraeel (A.S.) used to recite the whole Qur'aan to our Nabi Muhammad (SAW) in the month of Ramadhaan. In some reports it is stated that Rasulullah (SAW) used to recite and he (Jibraeel) used to listen. From joining these reports the 'ulama have said that it is mustahab to read the Qur'aan in such a manner that while one recites the other listens. Thereafter another recites while others listen. So recite the Qur'aan as much as possible. Whatever time remains thereafter should not be wasted. Rasulullah (SAW) drew our attention to four more things and advised that we should practice them as much as possible. They are the recitation of Kalimah 'Tayyibah, Istighfaar, begging for Jannah and seeking refuge from Ja-hannam. Therefore it must be regarded an honour to spend as much as available in these recitations. This will be the true appreciation of the teachings of Rasulullah (SAW). What is so difficult about keeping the tongue busy with the recitation of Durood ('salawaat) or Laa ilaaha illallaah while being engaged in our daily tasks? In the same Hadith Rasulullah (SAW) said a few more things, Ramadhaan is the month of patience. Hence even if great difficulty is experienced in fasting one should bear it with patience. One should not complain as people are fond of doing during hot days. If by chance sah-ri is missed then lamentations begin early in the day. Similarly, should difficulty be experienced at the same time of Taraweeh, it too should be borne with patience. Do not consider it a great calamity or trial, otherwise these deeds may be void of blessings. When we turn our backs on worldly things, forsake our very eating and drinking, then in the face of Allah's pleasure what are these difficulties?
Virtues of Ramadhaan HADITH - 7 Ibn Umar (Radhi Allaho anho) relates: Rasulullah (Sallallaho alaihe wasallam) said: 'Verily Allah and His Malaa'ikah send Mercy upon those who eat 'Sehri' (sower-Suhoor). COMMENTARY How great is Allah's favour upon us that even the partaking of food before dawn for fasting is so greatly rewarded. There are many Ahaadith in which the virtues of Sehri are expounded and the rewards mentioned. Allaamah Ain - Commentator on Bukhari - has quoted the virtues of Sehri from seventeen different 'Sahaabah' and all the Ulama are agreed on its being Mustahab (desirable). Many people are deprived of this great reward because of their own laziness. Some even go so far as to finish 'Taraweeh', eat (what they suppose to be Sehri'!) and go to bed. What great blessings do they lose! Sehri actually means partaking of food shortly before dawn. Some authorities say that the time for Sehri commences after half the night has passed (Mirquat). The author of Kash-shaff (Zamakhshari) divided the night into six portions, stating that the last one of these is the time of Sehri; so that, when the night (from sunset till dawn) extends over twelve hours, the last two hours would be the correct time for Sehri. Then it must also be remembered that to eat at the latest possible time is better and greater in reward than eating earlier, subject to the condition that no doubt remains as to whether Sehri had been eaten before the time of dawn. The Ahaadith are full of virtues of Sehri. Rasulullah (Sallallahu alaihe wasallam) said: 'The difference between our fasting and that of the Ahlul-Kitaab (Jews and Christians) lies in our partaking of food at Sehri which they do not. The Prophet has said, Eat Sehri, because in it lie great blessings; and again. In three things, are the great blessings: in Jama'ah (company), in eating Thareed and in Sehri. In this Hadith, the use of the word Jama'ah is general, wherefrom we deduce that it includes Salaat with Jamaa'ah and all those righteous deeds done in company, as thus Allah's help comes to them. Thareed is a tasty preparation, in which baked bread is cooked with meat. The third thing mentioned in this Hadith is Sehri. When Rasulullah (Sallallaho alaihe wasallam) used to invite any of the companions to eat Sehri with him, he used to say: Come and partake of blessed food with me. One Hadith says: Eat 'Sehri' and strengthen yourself for the fast. And sleep in the afternoon (Siesta), so as to gain assistance in waking up in the latter portion of the night (for Ibaadah). Abdullah bin Haarith (Radhiallahu Anhu) reports that one of the Sahaaba said: I once visited Rasulullah (Sallallaho alaihi wasallam) at a time when he was busy in partaking of 'Sehri'. Rasulullah then said: This is a thing full of blessings, which Allah has granted you. Do not give it up. Rasulullah (Sallallaho alaihe wasallam) in urging us repeatedly for 'Sehri' has said: Even though there be no food, then one date should be eaten or a drink of water taken. Thus, when there are definitely great advantages and reward in 'Sehri', Muslims should endeavour to observe this practice as much as possible. However, in all things moderation is important, and going beyond the bounds of moderation is harmful: neither should so little be eaten that one feels weak throughout the period of fasting, nor should so much be eaten that it causes discomfort. Repeatedly, we have been prohibited from filling the stomach excessively. In his commentary on Sahih Bukhari, Ibne Hajar has mentioned various reasons for the blessedness of Sehri: Because in it, the 'Sunnah' is followed. Through Sehri, we differentiate ourselves from the ways of Ahlul-Kitaab, which we are at all times called upon to do. It provides strength for Ibaadah It promotes greater sincerity in Ibaadah It aids in elimination of bad temper, which normally comes about as result of hunger. 'Sehri' is the time when prayers are accepted. At the time of 'Sehri', one gets the opportunity to remember Allah, makes Dhikr and lifts up the hand to Him in prayer.
Our Faults in Ramadhaan At this point we should ponder over our i'baadah. How much importance do we attach to it in Ramadhaan? How many nafl do we perform? As for fardh deeds, we observe how numerous people who after having eaten sah'ri get back into bed with the result that the Fajr 'salaah is neglected. Many perform it, but not with Jamaa'ah. It gives the impression that we give thanks to Allah for the food we had eaten for sah'ri by not performing the most important fardh or by not performing it with Jamaa'ah. Such a 'salaah has been termed defective. Rasulullah (SAW) said that, There is no 'salaah for those near the musjid except in the musjid. In the kitaab 'Mazhaahire Haq' we find that there is no reward for the 'salaah for persons who do not perform 'salaah with Jamaa'ah without any valid reason or excuse. Similarly, in numerous cases at the time of if'taar (boeka) Maghrib 'salaah is missed, and many who do not come to the musjid miss the Takbeer at the beginning or miss the first raka'ah. Many people hasten to get over the Taraaweeh 'salaah early and even perform the 'ishaa' 'salaah before the time of 'Ishaa' commences. (Some do not pay any attention to 'salaah even in Ramadhaan.) That is the way we look after our very important fardh 'salaah in Ramadhaan. Sometimes in the process of performing one fardh, three others are destroyed. How often do we see even the time of Zhuh-r 'salaah going by because we are asleep, while time of A'sr goes by because we are too busy buying, selling or cooking to prepare for if'taar. If such is the case with the faraa'idh, then we can imagine how much less importance is given to the nafl actions. One finds that because of sleep, the time of 'salaatul Ishraaq (after sunrise) and 'salaatul Dhuhaa (before noon) go by. Then what about 'salaat Awwaabeen (just after Maghrib)? Here we find ourselves busy with If'taar and when thinking about Taraaweeh after about an hour this 'salaah too is wasted. Further we find that for 'salaatul Ta-hajjud the time is the same as that for sah'ri with the result that this too goes by. One may make a thousand excuses for not finding time for these nawaafil. These are all excuses for not performing these 'salaah. We see that there are many who do find the time to do all these 'ibaadahs during these precious moments. I personally had observed my ustaaz Maulana Khalil Ahmad during many a Ramadhaan. He was a weak sickly person and of advanced age but in spite of these drawbacks he used to read one and a quarter juz of the Qur'an in nafl namaaz after Maghrib. Thereafter he used to have meals for about half an hour. After performing all other necessities in preparation for Taraaweeh 'salaah he used to stand in Taraaweeh for about two and a half hours when he was in India, and when he was in Madinah Munawwarah the duration was three hours. Thereafter he used to sleep about two or three hours (according to the season). Then he used to again recite the Qur'aan in Tahajjud 'salaah until about half an hour before Fajr. Then he ate sah'ri. From that time until Fajr he remained busy with reading the Qur'aan or reciting of wazifas. With the greyness of dawn he performed Fajr 'salaah, thereafter he remained in meditation (muraa-qabah) until Ishraaq. Having performed Ishraaq he used to write his famous kitaab, 'Baziul Majhood', commentary on Abu Dawood. Then he normally attend to letters and dictating replies up to mid-day. Then he used to rest up to Zhuh-r 'salaah. Between Zhuh-r and A'sr he used to recite the Qur'aan. From A'sr Namaaz until Maghrib he used to be busy with tasbeeh and answering the queries of those who visited him. When he completed 'Baziul Majhood' then part of the morning used to be spent in tilaawah and studying some monumental religious works, especially Baziul Majhood and Wafa al Wafa. This was his daily programme for nafl 'ibaadah throughout the year. In Ramadhaan however, he used to spend a bit more time in his i’baadah, making the rak'aats longer. For the ordinary person to observe the special programmes the other pious elders had for Ramadhaan would be difficult. Shaikhul Hind Maulana Mahmoo-dul Hasan (Rahmatullah alaihi) used to remain in nafl 'salaah from after Taraaweeh until Fajr, while also listening to the Qur'aan recited by various huffaazh one after the other. Maulana Shah Abdurraheem Raipuri (d 1963) remained busy with tilaawah (recitation) of the Qur'aan day and night through Ramadhaan. There used to be no time for attending to correspondence or meeting visitors. Only his special ones were allowed to wait on him after Taraaweeh for a short period while he drank a cup of tea.
Virtues of Ramadhaan HADITH - 5 Abu Saeed Khudri (Radhiallahu anh) relates that Rasulullah (Sallallaahu alaihi wasallam) said: During each day and night of Ramadhan, Allah sets free a great number of souls from Hell. And for every Muslim, during each day and night, at least one prayer is certainly accepted. COMMENTARY Apart from this Hadith, there are many others stating that the 'Du'aa' of a fasting person is accepted (Mustajaab). In one Hadith, we read that the 'Du'aa'is accepted at the time of 'Iftaar', but we are generally so absorbed in eating that we neglect this opportunity. The well-known 'Duaa' at 'Iftaar' is: O Allah for You have I fasted, in You do I believe, and on You do I rely, and now I break this fast with food coming from you. Abdullah bin Amr (Radhiallahu anhu) used to make the following 'Duaa' at 'Iftaar': O Allah I beg You, through Your infinite Mercy, which surrounds all things, to forgive me.' In some books we read that Rasulullah (Sallallaahu Alayhi Wasallam) used to say: O You who are Great in Bounties, forgive me. Many other prayers have been indicated for 'Iftaar', but no special 'Dua' is fixed. This time (at iftaar) is one when 'Duaa' is accepted; submit before Allah all your needs (and, if you remember, then make Du'aa' for me too.)
Virtues of Ramadhaan HADITH - 6 Abu Hurairah (Radhiallaahu anhu) reports: Rasulullah (Sallallaahu alaihi wasallam) said: There are three people whose Du'aa is not rejected; the fasting person until he breaks the fast, the just ruler, and the oppressed person, whose 'Dua' Allah lifts above the clouds and opens unto it the doors of heaven, and Allah says: I swear by My honour, verily I shall assist you, even though it may be after some time. COMMENTARY In 'Durr Manthur' it is reported from Aa'isha (Radhiallahu anha) that, when Ramadhan appeared, the colour of Rasulullah's face used to change. He then used to increase his Salaat, become even more humble in his Duaas and exhibit even more fear of Allah. According to another report, he hardly ever lay down in bed until Ramadhan came to an end. Further, it is stated that the angels carrying the Throne are commanded in Ramadhan to leave aside everything else and recite Aameen to the Duaas of those who fast. Numerous are the Ahaadith stating that the fasting person's 'Du'aas' are answered. When Allah has so promised. and his truthful 'Nabi' (Sallallaaho alaihe wasallam) has informed us, there should be no doubt whatsoever about the truth of these reports. Yet it is strange that, in spite of this, we still find such people who apparently do not get what they pray for. They ask and do not receive; but this does not mean that their prayers have been rejected. One should at this point understand the significance of a 'Dua' being answered. Rasulullah (Sallallaho alaihe wasallam) has informed us that, when a Muslim prays for anything from Allah, on the condition that he does not pray for breaking off from his near of kin or for anything sinful, he definitely receives one out of the following three things: he gets the exact thing which he asked. If that is not received, then Allah either removes from his path some great calamity in exchange for what he desired, or the reward for that thing for which he prayed is stored for him in the Hereafter. Another Hadith states that on the day of Qiyaamah, Allah will call his servant, and say to him: O my servant, I used to command you to ask of Me and promised to answer. Did you beg of Me? The servant will answer: Yes I did. Then Allah shall reply: You did not put forth any prayer which has not been accepted. You prayed that a certain calamity should be removed, which I did for you in the wordly life. You prayed that a certain sorrow should be cast off you, but result of that prayer was not known to you. For that, I fixed for you such and such a reward in the Hereafter. Rasulullah (Sallallaho alaihi wasallam) says that the man shall again be reminded of each and every prayer and he shall be shown how it had been fulfilled in the world or else what reward had been stored for him in the Hereafter. On seeing that reward, he shall wish that not a single prayer of his had heen answered on Earth, so that he could receive the full reward only in the Hereafter. Yes, prayer is indeed very important, and to neglect it at any time is a matter of great loss. Even when the outward signs seem to indicate that our prayer is not answered, hope should not be lost. Even from the lengthy Hadith at the end of this booklet, it is clear that Allah in answering prayers considers first of all our own good and welfare. Should Allah find that granting us what we beseech from Him is in our welfare and interest, He grants it, otherwise not. Actually it is Allah's favour on us that we do not always get what we ask for because very often, due to our lack of understanding, we beg for things that are not beneficial at a particular time. Here I must draw your attention to the fact that men as well as women suffer from a bad habit of cursing their children in their anger and affliction. Beware of this. As preordained by Allah, there are certain occasions when whatever prayer be made is immediately answered. So sometimes, due to our own stupidity, the child is cursed and when the effect of that same curse comes upon the child and lands him into a calamity, the parents go about crying and wailing. Rasulullah (Sallallaho alaihe wasallam) commanded us not to curse ourselves, our children, possessions, or servants. It is just possible that the curse is uttered at a time when all requests are granted, especially in Ramadhan, which is replete with such special Mustajaab (accepted) moments. Hence, in this month, great care should be taken. Ibn Masood(Radhi Allaho anho) reports that on every night of Ramadhan, a crier from the heavens calls out: O you seeker of good, come near; O You seeker of evil, turn away (from evil) and open your eyes. Thereafter that angel calls out: Is there any seeker of forgiveness, that he may be forgiven? Is there any one with a prayer, that his praver may be heard? Is there anyone wanting anything, so that his wish may be fulfilled? Lastly, it should be borne in mind that there
Virtues of Ramadhaan HADITH - 3 Kaab bin Ujra relates, Rasulullah (SAW) said, Come near to the mimbar. And we came near to the mimbar. When he ascended the First step of the mimbar he said Aameen. When he ascended the second step of the mimbar he said, Aameen. When he ascended the third step he said, Aameen. When he descended we said, 0 Rasul of Allah, we have heard from you today something which we never heard before. He said, When I ascended the first step) Jibra-eel A.S. appeared before me and said, Woe to him who found the blessed month of Ramadhaan and let it pass by without gaining forgiveness, Upon that I said, Aameen. When I ascended the second step, he said Woe to him before whom thy name is mentioned and then does not read Durood (salaat alan Nabi) on you. I replied Aameen. When I ascended the third step he said, Woe unto the person in whose presence both parents or one of them attain old age, and (through failure to serve them) is not allowed to enter Jannah I said Aameen. Reported by Haakim.
Virtues of Ramadhaan HADITH - 4 Ubaadah bin Saamit (Radhiallaahu Ánhu) reports that Rasulullah (Sallallaahu Álayhi Wasallam) said one day when Ramadhaan had drawn near; The month of Ramadhan, the month of blessings has come to you, wherein Allah turns towards you and sends down to you His special Mercy, forgives your faults, accepts prayers, appreciates your competition for the greatest, good and boasts to the angels about you. So, show to Allah your righteousness; for verily, the most pitiable and unfortunate one is he who is deprived of Allah's Mercy in this month. COMMENTARY In this Hadith, we read about the spirit of competition among the believers, each one trying to do more good deeds than the other. In our own home, I am greatly pleased on seeing how even the womenfolk vie with each other, the one trying to recite more of the Qur'aan than the others, so that, in spite of domestic responsibilities, fifteen to twenty 'juz' (Parts) of the Qur'aan are read by each one daily. I mention this only out of a sense of gratitude to Allah, mentioning His favour, and not to boast of it. May Allah accept their deeds and ours, and increase us all in good deeds.
What is 'Tabligh'? By Mufti Ibrahim Desai, South Africa In the name of Allah most Gracious Most Merciful. Allah Taala states that one reason for this Ummah being titled as the best of Ummahs, is the practice of 'commanding good and preventing evil'. Nabi (Sallallaahu Alayhi Wasallam) states, Whosoever from among you witnesses evil, he should change it with his hands. And if he is unable to do so then he should change it with his tongue. And if he is unable to do so with his tongue, then he should at least consider it to be wrong. And this is the weakest stage of Imaan. (Mishkat) Hadhrat Nuْmaan bin Basheer (Radhiallaahu anhu) says that Rasulullah (Sallallaahu ءlayhi Wasallam) gave an example of people sailing on a boat having an upper deck and a lower deck. The people from the lower deck require water and request water from the people of the upper deck. The people from the upper deck refuse water so the people from the lower deck decide to make a hole on the floor of the ship and get water from the sea. Rasulullah (Sallallaahu alayhi Wasallam) said, If the people from the upper deck don't stop the people at the bottom from making a hole, the ship will sink and all the people travelling will drown. (Mishkat vol. 2 p. 436) Similarly, if people do not prohibit evil and sin in the society, the entire society - innocent and evil - will equally suffer. Hadhrat Abu Hurayra (Radhiallaahu anhu) states that Rasulullah (Sallallaahu alayhi Wasallam) said, Command good and prohibit evil or else Allah will send such a punishment that will destroy everyone. (Ibid) The above quotations of the Quran and Ahaadith of Rasulullah (Sallallaahu alayhi Wasallam) are clear that commanding good and prohibiting evil is an emphasised injunction of Allah and His Rasul. Every person must carry out this injunction. All the Prophets (alayhimus salaam) followed the footsteps of their respective Prophets and after the demise of their Prophet, they carried out the same mission. The Sahaaba of Rasulullah (Radhiallaahu anhum) spent their entire lives in commanding good and prohibiting evil. Since there is no Prophet to come, every Ummati of Rasulullah (Sallallaahu alayhi Wasallam) is the deputy of the Prophet and has to carry on the mission of the Prophet. The people of Tabligh Jamaat sacrifice their time, wealth and comforts to undergo difficulty and hardships to go in the path of Allah - to carry out this Sunnah of the Prophets - commanding good and prohibiting evil. As far as the Tabligh Jamaat is concerned, it is our humble view that they are acting upon this injunction of Allah Taala and are fulfilling this obligation of Shariah. the Jamaat advocates strict adherence to the Sunnah and confines itself within the ambit of the Shariah. The purpose of any individual taking part in the noble work of Tabligh is firstly to reform oneself and dutifully save mankind from the fire of hell. The overwhelming success of the Jamaat is mainly because of the manifestation of the six points which involves the purification of the Naffs and the entity of Tawheed. The word 'Tashkeel' literally means 'to form'. In the terminology of Tabligh, it means to urge the people to give time, to come out in the path of Allah for self reformation and propagating good for a number of days 3, 7, 40, 4 months, 1 year, etc. The number of days is also not compulsory, it is only recommended just as it is recommended that a person studying first aid, for example, serves one month as practicals. While he will not be an expert in medicine, he will know the basic things to do during an emergency. Similarly, a person going out for 3 days, 40 days, 4 months, etc. does not become an expert on Shariah, but he will learn the basic requirements of Shariah. The more time he gives, the more he will learn and perfect himself. The time frame is not a criteria according to Shariah. and Allah Ta'ala Knows Best Mufti Ebrahim Desai, www.ask-imam.com FATWA DEPT.
VIRTUES OF RAMADHAAN HADITH No. 1 Salmaan (RA) reports, On the last day of Sha-baan Rasulullah (SAW) addressed us and said, '0 people there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months. It is a month in which Allah has made Fasting compulsory by day. And has made sunnah the Taraaweeh by night. Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraa-idh in any other time. This is indeed the month of patience, and the reward for true patience is Jannah ( paradise. It is the month of sympathy with one's fellowmen. It is the month wherein a true believer's rizq is increased. Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (hell}, and for such feeder shall be the same reward as the one who Fasted (who he fed) without that persons reward being decreased in the least. Thereupon we said, 0 messenger of Allah, not all of us possess the means whereby we can give a fasting person to break his fast. Rasulullah (SAW) replied, Allah grants the same reward to the one who gives a fasting person to break the fast a mere date, or a drink of water, or a sip of milk. This is a month, the first of which brings Allah's mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire of Jahan-nam. Whosoever lessens the burden of his servants (bonds-men) in this month, Allah will forgive him and free him from the fire of Jahannam. And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite the Kalimah Tayyibah Laa llaaha illallaah) and make much Istighfaar beg Allah's forgiveness with Astagirfirul-laah). And as for those without which you cannot do, you should beg of Allah, entrance into paradise and ask refuge in Him from Jahannam. And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from My fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah. Reported by ibn Khuzaimah in his 'Saheeh. COMMENTARY All the points which this Hadith draws attention have been further emphasized in numerous other Ahaadith on the great virtues of Ramadhaan. Quite a number of important points are brought to our notice. Firstly, it should be noted that Rasulullah (SAW) delivered this sermon at the end of the month of Sha-baan the obvious reason being that he intended to put into our minds the great importance of Ramadhaan so that we could remember and not allow one second of this month to go by without giving it the full importance it deserves. Thereafter attention is drawn to Laylatul Qadr, about which more is said later. Then attention is drawn to the fact that fasting has been made compulsory by Allah who also made sunnah the Taraaweeh 'salaah by night. From this Hadith it is noted that the command for Taraaweeh prayers too comes from Allah Himself. Besides this in all the Ahadith wherein Rasulullah (SAW) says, I have made it sunnah, is mainly to emphasize its importance. All the authorities of the Ahlus sunnah wal Jamaa'ah are agreed upon the fact that Taraaweeh is sunnah. (Bur-haan mentions that only the Rawaafidh deny this.) Maulana Shaah Abdulhaq Dehlawi wrote in his book: Maa Thabata Bis sunnah that should the people of any town fail to perform Taraaweeh prayers, the Muslim ruler should make them do so by force.
The Sun of Mercy When the sun (which is only a creation) in the sky can convert impurities to fragrant flowers and is creating bread in the oven, then what will be the condition of Allah’s sun of grace? When the rays of Allah’s mercy shine on the evil thoughts in the heart, those thoughts are changed to the light of piety. Allah does not require capability or a certificate for giving. Maulana Rumi () have said; When Allah can grant filthy impurities such garments and Noor, then what will He be able to give his pure servants. Jalalud-din Rumi () is at a loss of vocabulary to express what bounties Allah grants those salikeen and murideen and those who tread His path. When the sun of Allah’s grace rises on people’s hearts, their evil character changes to virtuous character. The love which was being sacrificed for decaying corpses is now being sacrificed for Allah in prostration. That love is expressed now by placing the head on the ground in prostration by saying, “Subhana Rabbiyal A’la”. Honor belongs to the one who places his head at the feet of the Creator of the head. He will have no difficulties. Source: A Life of Piety by Hazrat Maulana Shah Hakeem Muhammad Akhtar Sahab (db) Urdu Version: Hayat-e-Taqwa
Jun 08 Rewards of Safeguarding the Eyes from Lustful Glances Protection From Uneasiness What is the first reward? It is protection from being uneasy. After staring at a female, one’s uneasiness increases. He feels, “I wish I could have got her.” You are therefore saved from uttering the word ‘wish’ and you are saved from expressing regret. The first reward is thus called ‘protection from regret’. Now a person will not regret because he did not glance. The simple food of the house like chutney and roti will seem like biryani and plaow because it is a bounty granted by Allah. Tell me, if all the women of the world had to send biryani and plow for Majnun while Layla, whom he was madly in love with sent dry bread, whose food would he have eaten? He would have eaten Layla’s food and said, “This dry bread came from Layla’s hand.” Therefore the saints who are the lovers of Allah, regard their wives better than all the Laylas of the world. They know that Allah has granted them their wives. That is the reason they live in peace. There is complete tranquillity in their homes. While on the contrary, those who gaze around here and there, are always perturbed and their homes have no blessing. Their homes are full of quarrels and fights because the husband has another woman in mind. His wife does not seem attractive anymore. Therefore, what is the first reward for safeguarding the gaze? It is protection from problems, uneasiness and regret. The Sweetness Of Iman The second reward is that one experiences the sweetness of Iman. Rasulullah Sallallahu alayhi wa sallam has narrated a hadithe qudsi. The muhaditheen have stated that a hadithe qudsi is the statement of Rasulullah Sallallahu alayhi wa sallam, which he narrates from Allah Subhanahu wa Ta’la by saying, “Allah Subhanahu wa Ta’la says.” Rasulullah Sallallahu alayhi wa sallam has narrated in a hadithe qudsi that Allah Subhanahu wa Ta’la said, “The gaze is a poisonous arrow from among the arrows of Iblis (satan). Whoever protected his heart and gaze from this arrow due to My fear, I will grant him the sweetness of Iman that he will perceive in his heart.” Due to the fact that he sacrificed the sweetness of his sight for Allah’s sake, Allah Subhanahu wa Ta’la will grant him the sweetness of the heart. Allamah Ibn Qayyim (Rahimahullah) says that a person gave his basarat [gaze] and obtained basîrat [insight]. Basarat refers to sight. By sacrificing his sight, Allah Subhanahu wa Ta’la gave him the reward of the sweetness of Iman in his heart. A Good Ending Mulla Ali Qari lived in Hirat and then emigrated to Makkah. His grave is in Jannatul Ma’la. He writes in the explanation of this hadith that whoever is granted the sweetness of Iman will most certainly die with Iman because Allah Subhanahu wa Ta’la will not grant the sweetness of Iman to one and then snatch it away. This is the third reward for protecting the gaze. Therefore, do a transaction of a good ending with Allah Subhanahu wa Ta’la by protecting your gaze wherever there are women eg. on the streets, airports, railway stations, shopping malls, etc. When the sweetness of Iman enters the heart, it never comes out again.
The Atom Bomb Of PrideBeliefs, Spiritual Diseases Add comments Rasulullah () said that the one who has an atom’s weight of pride in his heart will not enter jannah. He will not even get the scent of Jannah. This is the material of the atom bomb of pride that it deprives one of the scent of heaven. Therefore, one should have concern about it. We should not have this atom bomb within ourselves without knowing about it. Consult the bomb disposal squad, namely the Ahlullah to rid oneself of this bomb. Two Ingredients Of Pride What is Pride? Rasulullah () has apprised us of its ingredients namely, Non-acceptance of the truth. Regarding people as inferior. Some people don’t accept the truth even though they know it is the truth. They say, “We do not accept what the Molvis have to say.” This is pride. The second sign of pride is that one regards others as inferior. Rasulullah () did not use the word ‘believer’ in the hadith but he said, ‘an-nas’, that is all the people. Thus, even if you regard a kafir as inferior, you have pride. Now you may ask how can we not regard a kafir as inferior. Well remember that it is obligatory to dislike kufr [disbelief] but it is haram to regard a kafir as debased. It is possible that he may recite the kalimah and die with faith. Source: A Life of Piety By Hazrat Maulana Shah Hakeem Muhammad Akhtar Sahab (db)
Supplications (Duas) The Sunnah of reciting the three Quls and its benefits Q. Following the practice of Rasulullah (sallallaahu alaihi wasallam) with regards to reading the 3 Quls thrice and rubbing over one’s body, what is the Sunnah method for this practice? And when should this be performed? A. It is narrated on the authority of Aa’ishah (Radiyallahu Anha) that Rasulullah (Sallallahu Alaihi Wasallam) used to recite Surah Ikhlaas, Surah Falaq and Surah Naas before retiring to bed. He used to blow into his hands after recitation and rub his hands over his body. (Tafseer ibn Kathir). عن عائشة أن النبي صلى الله عليه وسلم كان إذا أوى إلى فراشه كُل ليلة جمع كفيه، ثم نفث فيهما فقرأ فيهما: قُلْ هُوَ اللَّهُ أَحَدٌ و قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ و قُلْ أَعُوذُ بِرَبِّ النَّاسِ ثم يمسح بهما ما استطاع من جسده، يبدأ بهما على رأسه ووجهه، وما أقبل من جسده، يفعل ذلك ثلاث مرات. (تفسير ابن كثير). It is recorded in Abu Dawood that Rasulullah (Sallallahu Alaihi Wasallam)said, “Whoever recites the Qul Huwallahu Ahad, Qul A’uzu Birabbil Falaq and Qul A’uzu Birabbinnaas three times each every morning and evening, this will be sufficient for him for everything. (Abu Dawood, Hadith #: 5084) عن معاذ بن عبد الله بن خبيب عن أبيه أنه قال خرجنا فى ليلة مطر وظلمة شديدة نطلب رسول الله -صلى الله عليه وسلم- ليصلى لنا فأدركناه فقال « أصليتم ». فلم أقل شيئا فقال « قل ». فلم أقل شيئا ثم قال « قل ». فلم أقل شيئا ثم قال « قل ». فقلت يا رسول الله ما أقول قال « (قل هو الله أحد) والمعوذتين حين تمسى وحين تصبح ثلاث مرات تكفيك من كل شىء ». (سنن أبي داود، الحديث: 5084) In this Hadith, it is mentioned that by doing this, “this will be sufficient for him for everything”. This means that if a person practices on this Hadith with full faith and with punctuality, he will be saved from all evil including black magic and evil spirits. Note: For one to experience the full effect of these Wazifa’s from the Qur’aan and Hadith, it is necessary to abstain from all sins.
THE WESTERNIZED MUSLIM WEDDING OF TODAY The Western Whirlwind of Destruction has been constantly blowing across the developing world for decades and undermining the morals of the Youth. Of more recent times it has found new victims in young Muslim men and women who appear to be voluntarily stepping into its evil path. And whilst this Tornado of the West is leaving in its wake a continuous trail of crushed moral values amongst our young brothers and sisters, the parents are openly and unashamedly displaying an attitude of incredible irresponsibility by aiding and abetting the youngsters in their suicidal ventures. Clear evidence of this open disobedience can be found, for instance, at Muslim weddings and engagement parties where the type of conduct reminiscent of the western way of life is fully exercised in its most naked form. At such function Muslim men and women, boys and girls, act and do things that have nothing in common with the actions and doings of true Muslims. Indeed, some of the formalities which are considered indispensable (by modern standards) at these gatherings are in diametric conflict with Islam and reminiscent of the times of jahiliyyah (ignorance). Notwithstanding the fact that western-styled garments are designed primarily to emphasize the shape of the female body and to attract the attention of members of the opposite sex, these immodest apparels are worn by Muslim women who, in anticipation of the opportunity to show themselves off at weddings or engagements, start making preparations on a lavish scale by acquiring the more modern versions of these shamelessly styled clothing. What is even more deplorable is the practice of subjecting the bride to a most humiliating display on an elaborately prepared stage after clothing her in a gaudy western wedding gown and obliterating all her natural beauty with western cosmetics. And to ensure perfection in the scrupulously observed rituals of the west, the bride is provided with a retinue of bridesmaids, flower-girls and page-boy, with their faces similarly disfigured with the same satanic object of attracting the maximum of lustful stares. Crowds of people, including fashionably dressed men, are then allowed to queue up to see the puppet show and quench their unholy thirsts whilst trampling under their feet all the Islamic standards of modesty. Thus the auspicious occasion of nikah commences with many sins the primary one being zina of the eyes. This slaughter of Islamic morals and principles by no means ends here. Some parents even go further and not only permit but actively encourage their off-spring to meet and speak, dine and dance and even roam around with strangers of the opposite sex in blatant violation of the Sunnah of the Holy Prophet (S.A.W.). These extremely dangerous divergences from traditional Islamic precepts are becoming more and more common and their perpetrators more and more shameless. In some Muslim weddings, even dancing forms part of these revolting innovations. In the words of Dr E.S. Sonners, .social dancing is fundamentally sinful and evil.It is nothing more or less than damnable, diabolical, animal, physical dissipation. It is not, certainly not, beyond one's imagination to think of the lustful gazes and corruption of the minds of young, impressionable audiences which such diabolical displays are bound to cause. And as an ironical prelude, some invitation cards printed to advertise these most insidious and sinful programmes are headed: In the Name of Allah...” What a mockery of Islamic values The following are some of the practices that are meticulously carried out during the sacred occasions of Nikah and proposal despite the fact that they are either expressly forbidden in Shariah, or have no bases in Islam: 1. The engaged couple meet at a public gathering where the boy holds the girl's hand and slips a ring onto her finger whilst the two look romantically at each other. This act is void of modesty and completely foreign to Islamic culture. It is furthermore, a flagrant violation of the Quranic Law of Purdah. It is an evil innovation of the godless west, and those indulging in it should take cognizance of the Prophet's stern warning that those who imitate others will rise on the Day of Judgment as of them. 2. The prohibition in Islam of the gathering and free mixing of the sexes is nowhere else more flagrantly violated than at engagement and wedding feasts. Members of both sexes, young and old, are accommodated in the same tent or hall without so much as a curtain partition between them and to add insult to injury, women, including immodestly dressed young spinsters, are waited upon by men. What shameless impudence on the part of the organizers, who appear to be blissfully unaware of the tremendous responsibility which they must shoulder for the resultant decline in the moral standard of the Muslims. 3. Another very indecent practice copied
Husband's Obligations Have you ever pondered over the Khutbah which the Imaam recited to you before you enthusiastically uttered ‘Nakahtuhaa Wa Qabiltuhaa Wa Tazawwajtuhaa?’ Let me help you and shed some light over this contract which you have made yourself party to, that is ‘The Nikah Contract’. The Imaam recited to you three verses from the Noble Qurãn: Surah Nissa (4) verse 1 O Mankind Fear your guardian Lord who created you from a single soul, and He created from it its mate and from them He scattered many men and women… Surah Aale Imraan (3) verse 102 O Ye who believe! Fear Allah as He should be feared and die not except in a state of Islam. Surah Ahzaab (33) verse 70 O Ye who believe. Fear Allah and make your utterances straight. TAQWA The common element in each of these verses is the Arabic word ‘Taqwa’ (God Consciousness). In these verses you are reminded to fear Allah Taãla in the manner you treat the lady you are taking as your wife. There is no one to see the way you conduct yourself within your home. Let the fact and belief that Allah is watching guide you in your treatment of the woman you have made your wife by granting her the respect and dignity she deserves. You have brought somebody’s daughter into your own home. She left her family, her friends, close associates and in many cases even the town that she grew up in and she came to a strange environment just to share the rest of her life with you. Was she handed over to you to be a target of your physical and verbal abuse? The Prophet (Sallallaahu Álayhi Wasallam) is reported to have said in connection with the treatment of animals: ‘Fear Allah in your treatment of these animals who cannot speak.’ If this was his concern for the animals, how tremendously greater would his concern have been for humans; therefore, can you imagine what his reaction would have been to the wife battering that takes place nowadays? What then are the most important ingredients of a happy marriage? Allah Taãla says in Surah Roum (30) verse 21: ‘And from amongst His signs is that He created for you from amongst yourselves partners, that you may live in tranquility with them, and He has created love and mercy between you. Verily in that are signs for those who reflect.’ It is this love and mercy that strengthens the bond of marriage. The ability to overlook each other’s faults goes a long way in cementing the relationship. Once a man came to Rasulullah (Sallallaahu Álayhi Wasallam) and said, ‘O Allah’s messenger, how many times should I forgive the wrongs of my slaves.’ The Prophet (Sallallaahu Álayhi Wasallam) replied, ‘Forgive them seventy times a day.’ If a worker is entitled to so much of compassion what about your lifelong companion? BEST OF YOU Today, we are very courteous to our clients, appreciative to our colleagues and cheerful to our friends. Unfortunately this warmth is not extended to the poor wife who is most deserving of this courtesy and charm. The Prophet (Sallallaahu Álayhi Wasallam) is reported to have said, ‘The most complete of believers in faith are those who are best in character. The best of you are those who are best to their wives.’ (Mishkat) Every person has shortcomings. It is therefore quite natural to find this in your partner. The Prophet (Sallallaahu Álayhi Wasallam) has advised us to take pleasure in the good and overlook the bad. Have you ever spared the thought that there may be so many habits which you possess that may be bringing grief to your wife? She may have been patiently bearing it not wanting to hurt your feelings. Let us go back and fulfil the demands of this contract. TREAT YOUR WIFE AS YOU WOULD LIKE YOUR SON-IN-LAW TO TREAT YOUR DAUGHTER. By: Ml. I Khamissa
NIKAH: Wife's obligation Many prospective wives seem to have their hopes dashed after they enter into the contract of marriage. Once the honeymoon is over, suddenly things are not so rosy any more, and the reality of married life seems to be a far cry from the Haraam movies which many have been watching or the novels which end up with ‘and they lived happily ever after’. In a world where it has become fashionable to engage in immoral activities and illicit relationships, it is becoming increasingly difficult to convince people that marriage is an important component of a pure society. What guidelines does the Shariáh give the wife to help cement the relationship between herself and her husband? The Qurãn in Surah Shuáraa (v74), describes the prayer of the pious in the following manner: ‘Oh our lord! Grant us wives and offspring who will be the joy and comfort of our eyes.’ The explanation of the above verse is clearly illustrated in the beautiful words of Nabi (Sallallaahu Álayhi Wasallam) (as narrated by ibn Abbaas) ‘The best woman (wife) is the one whom, when you look at her she pleases you, when you command her she obeys you, when you are not in her presence she safeguards herself and your belongings.’ Today, the wife adorns herself for weddings and other social events, beautifying herself to attract the attention of everyone else besides the one who is most important in her life. The husband comes home tired from work, only to find his wife shabbily dressed, too glued to the drama on TV to even reply to the Salaam of her husband. Meal times and other household duties are dictated by the box. The children are sent away to their rooms with the words ‘Go to your room and read your Qurãn - or finish up your homework.’ These words, mind you, are not uttered because of some great concern for the child’s education; in fact it is only mentioned to get them out of the way. Remember! Your children may not do what you ask them to do, but they very often do what they see you do. What kind of example are we setting for these impressionable young minds? Unrealistic demands made by the wife do not help much to strengthen the marital bond. Being dictated by fashion and the way the people next door are living, the wife forces the husband to beg and borrow just to keep up with the Jones’s. ‘If your brother’s wife can have it, then why can’t I?’ ‘Well your sister has it in her house.’ Comparing ourselves with those who have more than us does not help to relieve tension between husband and wife. The words of Nabi (Sallallaahu Álayhi Wasallam) beautifully explain: ‘Look at those who have less than you, do not look at those who have more than you, (if you do so) then you are more likely to appreciate Allah’s favours upon you.’ If a man had to choose a wife according to the guidelines given by Rasulullah (Sallallaahu Álayhi Wasallam), what kind of a person was he to look for? The Hadith states: ‘A woman is married for four (things); her wealth, her family status, her beauty and her religion. So choose (marry) the religious woman, otherwise you will be a loser.’ The most important quality of the wife is consciousness of her Islamic responsibilities. How Deeni conscious are you? How supportive are you of your husband when he is engaged in Deeni activities? Are you preventing him from serving humanity? The Qurãn in Surah Rum (v21) explains the purpose of marriage as a source of comfort for both partners. No one has married ‘Mr Perfect’ and no one is perfect! Are you making the environment in the home conducive to living in peace and harmony or does your husband feel that he rather be at work than at home with you? What degree of obedience does the Shariáh command the wife to have for her husband? A Hadith of Rasulullah (Sallallaahu Álayhi Wasallam) explains, ‘If I had to command anyone to prostrate to somebody, I would have commanded the wife to prostrate before her husband.’ However, if your husband commands you to do something against the Shariáh you do not have to obey him. If the objectives of both husband and wife are to please Allah, the couple will find more common ground on which to build the relationship. Ml I Khamisa
THE STERLING ADVICE OF HAZRAT UMAR (R.A) Hadhrat Sa’eed bin Musayyib (R.A) reports that there were guidelines that Hadhrat Umar (R.A) formulated for the people, every one which are replete with wisdom. He (R.A.) said: Always assume the best about your brother unless you learn something about him that you absolutely cannot reconcile. Never assume the worst about any statement that a Muslim makes as long as you are able to make a favorable interpretation. The person who exposes himself to slander must never rebuke anyone who holds a bad opinion of him. Ensure that you keep true friends to stay under their wings because they are a source of beauty during times of prosperity and a means of protection during times of hardship. Always speak the truth even if it may lead to your death. Never delve into matters that don’t concern you. Do not ask about matters that have not occurred because that which has already occurred is enough to preoccupy you from that which has not. Never seek your needs from one who doesn’t want to seek your success. Never treat false oaths lightly because Allah Ta’aala will then destroy you. Never keep company of the sinners to from their sinful ways. Keep away from your enemy. Beware even of your friends, except for the trustworthy one and none can be trustworthy unless he fears Allah Ta’aala . Be humble when in the graveyard. Submit to Allah Ta’aalas obedience. Seek Allah Ta’aals protection at the time of disobeying his commands. Always consult with those who fear Allah Ta’aala. They are bound to be of great benefit to you as opposed to those who do not fear him. (Hayaatus-Sahaaba)
THE HISTORY OF JERUSALEM The city that is Holy to Muslims and Christians. It is the third most important place for Muslims throughout the world. The Christians concede that there were no churches until the church of Holy Sepulchre was built by Queen Helena in 328 C.E. This led to a great influx of Christians to the city to visit the sites sanctified by Christ. When Muslims conquered Jerusalem during the reign of Hazrat Umar (RA) from the Romans (Christians) in 638 (17 A.H.), it was known as Ilya, the name which appears in the covenant signed by Caliph Umar (RA). Strangely the only request that Archbishop Sophronius made to Caliph Umar at the time of surrender was that the Jews should not be allowed back into Jerusalem. Moshe Sharett on August 4, 1967 said: The Wailing Wall is not a holy place - it is only a memory to the Jews. Give me a single holy place for the Jews in all Palestine - not only in Jerusalem, there is none. But it is full of Muslim and Christian churches, cemeteries, mosques and memories. The Crusaders onslaught ensured that Jerusalem fell to the Christian forces in 1099. Muslims were mercilessly massacred. For the first time in Muslim history Latin states were established on Muslim soil. Baldwin was crowned king at Bethlehem on Christmas day, 1100. The proclaimed objective of the Crusades was achieved. Salahuddin (RA) entered Jerusalem as the leader of a victorious army on a Friday, October 2, 1187. According to Heinrech Gratez, the 18th century historian of the Jews, Salahuddin's empire became a safe asylum to the oppressed Jews. The House of Commons in early 1920's adopted the Zionist slogan we have to give the land without a people to a people without a land. Furthermore, the Zionist thinkers said that they have to pump in the Jews from outside and pump out the Arabs from inside. This kind of philosophy has nothing to do with peace. It is deeply related to aggression, discrimination and invasion. Therefore the constitution of Israel did not define the boundaries of the state, and a resolution adopted by the Knesset binding the state to a strategy of a greater Israel was passed and is still valid. The Israeli flag which is white in colour and has two blue lines which are symbols of the Euphrates river in Iraq and the Nile in Egypt - that is the greater Israel. We pray that Almighty Allah returns Jerusalem and Palestine to its former glory. For reference see; JERUSALEM - THE KEY TO WORLD PEACE by the Islamic Council of Europe.
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What is sin in Islam? by Muhammad Jamaal ad-Deen Abdul-Wahid The Holy Last Messenger (s.a.s.) said: Righteousness is good morality and sin is that which causes discomfort (or pinches) within your soul and which you dislike people to become informed of. [Sahih Muslim] Sin is that aspect in a Muslims life in which he or she makes effort to abstain from at all costs. Allah warns all of mankind that everything mankind does in this world will be put before us on Yawmul-Qiyaama (The Day of Resurrection) in Surah al-Zilzal: And he who does an atoms weight of good will see it. And he who does an atoms weight of evil will see it. [Holy Quran, 99:7-8] Allah also warns mankind that the one whose bad deeds (sins) are heavy will be in Hell, as can be found in Surah al-Qariah. A Muslims strife is to live the life of a believer and separate from the likeness of the sinner, as Allah differentiates the Mumin (believer) from the fasiq (sinner) in Surah As-Sajdah: Is he who is a believer like unto him who is a sinner? They are not alike! For those who believe and do righteous works, for them are Gardens of Retreat, a welcome (in reward) for what works they did. And as for those who do evil, their abode is the Fire. Whenever they wish to leave, they will be forced back into it, and it will be said to them: Taste the torment of the Fire which you used to reject. [Holy Quran, 32:18-20] It is clear that one must steer away from sin and do righteous acts. However uncertainty arises in the mind when referring to the subject of sin such as 1.) the difference between a sin and a mistake, 2.) Shaytaans (Satan) role in the commission of a sin, 3.) if one becomes removed from Islam due to committing a sin, and 4.) the major sins. The purpose of this essay is to provide concise answers to such inquiries, inShaAllah. Question: What is the difference between sin and mistakes? What role does Shaytaan, the accursed one, play in sin? Fault means any action that takes place unintentionally and sin is with intention. For example, Shaytaan put such ideas into the heart of Hazrat Adam (a.s.) to approach the tree. Adam did it and as a result, Allah sent him to the earth. Similarly, Hazrat Yunus (Jonah) committed a fault and he adopted that way prohibited to him according to the instruction of Allah. Allah says in the Holy Quran that it was Shaytaan who put the idea into Hazrat Adam and Hazrat Yunus (a.s.), so there is no doubt that Shaytaan can put these ideas into the hearts of the Nabiyeen to divert their attention from the right way. But the mistakes they commit are only according to the Hikmat of Allah. These mistakes are below the standards of the Nabiyeen, so we can not point it out that they took place according to the Order of Allah. We must say Shaytaan is responsible. All the good things take place from the Kindness of Allah while all of the bad things are due to Shaytaan. The awliya are not free from this was-wâs (evil whispers), but if this was-wâs happens to any wali, as soon as he realizes it, he busies himself in tawba (repentance). But on the other hand, the common people, when they commit a sin, they do not realize it and they do not feel guilty about it. Note: Sins are of three types: Against Allah. Against brotherhood. Against humanity. In Hadith, Hazrat Anas (r.a.) narrated that Rasulullah (s.a.s.) said Shaytaan travels through the body like blood. Explanation by Imam Al-Bukhari and Imam Muslim: Allah gave full power to Shaytaan to put evil ideas into the hearts of men. If a man does not act upon these ideas, he has passed the worldly examination and will get a high place in Jinnah (Heaven). When we say that the Shaytaan travels through the body like blood, it means not physically but according to his evil ideas or thinking there are things that travel like the human blood. In Hadith Hazrat Imam Abu Hanifah (r.a.) related that the Nabi (s.a.s.) said: The was-wâs that enters the hearts of my ummah Allah has forgiven, as long as they dont act upon or voice it. [Imam Al-Bukhari and Imam Muslim agree on it] Tafsir (Commentary): Was-wâs is the bad intentions that enters ones heart. And those good intentions that enter ones heart is called ilham. The ilham wont be accepted unless it is accordance with the Holy Quran and Hadith. Bad thoughts by a person that is not related to aqeeda (belief), and doesnt act on them, for him is Maafoo (forgiveness). If vice versa is related to kufr (disbelief), then it will be kufr. And if related to dhal (straying away), then it will be dhalleen. For both of these situations, tawba is fardh (obligatory). If this intention is related to any actions and not aqaid (belief), and he keeps this intention in his heart, then he is a sinner. Question: Does the commission of sin remove one from Islam? Hazrat Anas bin Malik relates Rasulullah said that three things form the
Supplications (Duas) The Sunnah of reciting the three Quls and its benefits Q. Following the practice of Rasulullah (sallallaahu alaihi wasallam) with regards to reading the 3 Quls thrice and rubbing over ones body, what is the Sunnah method for this practice? And when should this be performed? A. It is narrated on the authority of Aaishah (Radiyallahu Anha) that Rasulullah (Sallallahu Alaihi Wasallam) used to recite Surah Ikhlaas, Surah Falaq and Surah Naas before retiring to bed. He used to blow into his hands after recitation and rub his hands over his body. (Tafseer ibn Kathir). #1593;#1606; #1593;#1575;#1574;#1588;#1577; #1571;#1606; #1575;#1604;#1606;#1576;#1610; #1589;#1604;#1609; #1575;#1604;#1604;#1607; #1593;#1604;#1610;#1607; #1608;#1587;#1604;#1605; #1603;#1575;#1606; #1573;#1584;#1575; #1571;#1608;#1609; #1573;#1604;#1609; #1601;#1585;#1575;#1588;#1607; #1603;#1615;#1604; #1604;#1610;#1604;#1577; #1580;#1605;#1593; #1603;#1601;#1610;#1607;#1548; #1579;#1605; #1606;#1601;#1579; #1601;#1610;#1607;#1605;#1575; #1601;#1602;#1585;#1571; #1601;#1610;#1607;#1605;#1575;: #1602;#1615;#1604;#1618; #1607;#1615;#1608;#1614; #1575;#1604;#1604;#1617;#1614;#1607;#1615; #1571;#1614;#1581;#1614;#1583;#1612; #1608; #1602;#1615;#1604;#1618; #1571;#1614;#1593;#1615;#1608;#1584;#1615; #1576;#1616;#1585;#1614;#1576;#1617;#1616; #1575;#1604;#1618;#1601;#1614;#1604;#1614;#1602;#1616; #1608; #1602;#1615;#1604;#1618; #1571;#1614;#1593;#1615;#1608;#1584;#1615; #1576;#1616;#1585;#1614;#1576;#1617;#1616; #1575;#1604;#1606;#1617;#1614;#1575;#1587;#1616; #1579;#1605; #1610;#1605;#1587;#1581; #1576;#1607;#1605;#1575; #1605;#1575; #1575;#1587;#1578;#1591;#1575;#1593; #1605;#1606; #1580;#1587;#1583;#1607;#1548; #1610;#1576;#1583;#1571; #1576;#1607;#1605;#1575; #1593;#1604;#1609; #1585;#1571;#1587;#1607; #1608;#1608;#1580;#1607;#1607;#1548; #1608;#1605;#1575; #1571;#1602;#1576;#1604; #1605;#1606; #1580;#1587;#1583;#1607;#1548; #1610;#1601;#1593;#1604; #1584;#1604;#1603; #1579;#1604;#1575;#1579; #1605;#1585;#1575;#1578;. (#1578;#1601;#1587;#1610;#1585; #1575;#1576;#1606; #1603;#1579;#1610;#1585;). It is recorded in Abu Dawood that Rasulullah (Sallallahu Alaihi Wasallam)said, Whoever recites the Qul Huwallahu Ahad, Qul Auzu Birabbil Falaq and Qul Auzu Birabbinnaas three times each every morning and evening, this will be sufficient for him for everything. (Abu Dawood, Hadith #: 5084) #1593;#1606; #1605;#1593;#1575;#1584; #1576;#1606; #1593;#1576;#1583; #1575;#1604;#1604;#1607; #1576;#1606; #1582;#1576;#1610;#1576; #1593;#1606; #1571;#1576;#1610;#1607; #1571;#1606;#1607; #1602;#1575;#1604; #1582;#1585;#1580;#1606;#1575; #1601;#1609; #1604;#1610;#1604;#1577; #1605;#1591;#1585; #1608;#1592;#1604;#1605;#1577; #1588;#1583;#1610;#1583;#1577; #1606;#1591;#1604;#1576; #1585;#1587;#1608;#1604; #1575;#1604;#1604;#1607; -#1589;#1604;#1609; #1575;#1604;#1604;#1607; #1593;#1604;#1610;#1607; #1608;#1587;#1604;#1605;- #1604;#1610;#1589;#1604;#1609; #1604;#1606;#1575; #1601;#1571;#1583;#1585;#1603;#1606;#1575;#1607; #1601;#1602;#1575;#1604; « #1571;#1589;#1604;#1610;#1578;#1605; ». #1601;#1604;#1605; #1571;#1602;#1604; #1588;#1610;#1574;#1575; #1601;#1602;#1575;#1604; « #1602;#1604; ». #1601;#1604;#1605; #1571;#1602;#1604; #1588;#1610;#1574;#1575; #1579;#1605; #1602;#1575;#1604; « #1602;#1604; ». #1601;#1604;#1605; #1571;#1602;#1604; #1588;#1610;#1574;#1575; #1579;#1605; #1602;#1575;#1604; « #1602;#1604; ». #1601;#1602;#1604;#1578; #1610;#1575; #1585;#1587;#1608;#1604; #1575;#1604;#1604;#1607; #1605;#1575; #1571;#1602;#1608;#1604; #1602;#1575;#1604; « (#1602;#1604; #1607;#1608; #1575;#1604;#1604;#1607; #1571;#1581;#1583;) #1608;#1575;#1604;#1605;#1593;#1608;#1584;#1578;#1610;#1606; #1581;#1610;#1606; #1578;#1605;#1587;#1609; #1608;#1581;#1610;#1606; #1578;#1589;#1576;#1581; #1579;#1604;#1575;#1579; #1605;#1585;#1575;#1578; #1578;#1603;#1601;#1610;#1603; #1605;#1606; #1603;#1604; #1588;#1609;#1569; ». (#1587;#1606;#1606; #1571;#1576;#1610; #1583;#1575;#1608;#1583;#1548; #1575;#1604;#1581;#1583;#1610;#1579;: 5084) In this Hadith, it is mentioned that by doing this, this will be sufficient for him for everything. This means that if a person practices on this Hadith with full faith and with punctuality, he will be saved from all evil including black magic and evil spirits. Note: For one to experience the full effect of these Wazifas from the Quraan and Hadith, it is necessary to abstain from all sins.
Body Piercing Q. I want to know if it is permissible for a female to pierce her nose and belly button. A. It is not permissible for a female to pierce her belly button as this is the practice of loose and immoral women. A Muslim woman is, by nature, shameful, modest and bashful. It is permissible for a female to pierce her nose. (Raddul Muhtaar, Vol: 6, Pg: 420, Maktabah Tijariyyah) #1608;#1607;#1604; #1610;#1580;#1608;#1586; #1575;#1604;#1582;#1586;#1575;#1605; #1601;#1610; #1575;#1604;#1571;#1606;#1601; #1548; #1604;#1605; #1571;#1585;#1607; (#1575;#1604;#1583;#1585; #1575;#1604;#1605;#1582;#1578;#1575;#1585;#1548; #1580;: 6#1548; #1589;: 420#1548; #1575;#1604;#1605;#1603;#1578;#1576;#1577; #1575;#1604;#1578;#1580;#1575;#1585;#1610;#1577;) ( #1602;#1608;#1604;#1607; #1604;#1605; #1571;#1585;#1607; ) #1602;#1604;#1578; : #1573;#1606; #1603;#1575;#1606; #1605;#1605;#1575; #1610;#1578;#1586;#1610;#1606; #1575;#1604;#1606;#1587;#1575;#1569; #1576;#1607; #1603;#1605;#1575; #1607;#1608; #1601;#1610; #1576;#1593;#1590; #1575;#1604;#1576;#1604;#1575;#1583; #1601;#1607;#1608; #1601;#1610;#1607;#1575; #1603;#1579;#1602;#1576; #1575;#1604;#1602;#1585;#1591; #1575; #1607;#1600; #1591; #1608;#1602;#1583; #1606;#1589; #1575;#1604;#1588;#1575;#1601;#1593;#1610;#1577; #1593;#1604;#1609; #1580;#1608;#1575;#1586;#1607; #1605;#1583;#1606;#1610; (#1585;#1583; #1575;#1604;#1605;#1581;#1578;#1575;#1585;#1548; #1580;: 6#1548; #1589;: 420#1548; #1575;#1604;#1605;#1603;#1578;#1576;#1577; #1575;#1604;#1578;#1580;#1575;#1585;#1610;#1577;) And Allah knows best. - Be a better friend, newshound, and know-it-all with Yahoo! Mobile. Try it now.
Bayaans of Mufti`Obaid Ur rahman listen and forward to others muslims http://www.obaidurrehman.com/bayyan.asp - Be a better friend, newshound, and know-it-all with Yahoo! Mobile. Try it now.
Inheritance in Islam The issue of inheritance is of fundamental importance. If it is applied correctly all heirs receive their just and legitimate shares resulting in clean-heartedness, happiness and barkat (blessings). If it is not applied at all or not correctly, bitterness, hatred, in-fighting and loss of barkat prevails for ever. This branch of Islamic Law is so important that it has been given its own status. Rasulullah salllahu alaihi wasallam says: Learn the laws of inheritance and teach it to people, for it is half of knowledge. The laws of inheritance have probably been referred to as half of knowledge because it has to do with the correct distribution of the wealth of a deceased person and money associated with all forms of worship, directly or indirectly, in fact with our very existence, if this is halaal, our food, clothing, shelter, transport, etc will be halaal and our ibaadat will be in a position to be accepted. If this is not halaal, all our ibaadat, etc. is rejected by Allah. Therefore, together with it being half of knowledge and being studied as a subject of its own and having its own independent status, it is linked to all ibaadat as well. If one is righteous and keeps his financial matters clean, the barakah of his wealth is enjoyed by generations after him. The Quraan relates the event of Khidhar alaihis salaam putting a wall right on the objection of Moosa alaihis salaam that the people of that town did not host them. Khidhar alaihis salaam should not have served them especially without renumeration. Khidhar alaihis salaam explained that the inheritance of some orphans was buried there and had to be protected because their parents were righteous. Preparation of the Will For the proportions set out by the Quraan to be appreciated one must put his financial matters straight. For example there was a person running a little business from which he was maintaining his whole family. He grew old and his eldest son came into the business at a young age. Gradually his brothers also came into the business. The sons worked hard and expanded the business greatly building up an empire. One brother, for example, became a doctor. All his expenses for studies came from the business. Another brother became a lawyer. All his expenses also came from the business. Though the sons who came into the business built the whole empire in respect and honour of the father, they left everything in his name. One of the sons suggested that everyone must be given his share or a proper salary be fixed for everyone. He is told : It all belongs to you. Why do you want to take a salary? Just carry on taking your allowance. Everything is hushed up. The father keeps on signing all cheques, etc, allocates money to the brothers for building houses, to buy cars, to go for haj, etc. The sisters eventually get married and settle in wealthy homes. Everything is rosy. The father passes away. Since everything belonged to the father till the time of his death, the daughters get their full shares, as well as the doctor and lawyer,who have not contributed in the building of the empire but have already in fact collected so much on the occasions of their weddings and studies. The sons who built up the empire feel very hurt in that they are receiving a very raw deal. They never collected a salary. They only obtained their requirements from the business and a meagre allowance. They slogged for the business for years and years. The sister, the doctor and lawyer are getting their full share, like those who worked so hard, without working at all. Respect and honour of the father is compulsory but hisaab kitaab (accounts of financial dealings) must be put right. This is the foundation for lasting love and support in the family. The above example illustrates what bitterness and hatred is created by not sorting out things Islamically. We still live with an Indian (or any other) mentality and feel that it is a norm of our social structure to live together and share everything - a communist type of life and regard it as unity and Islamic. If anyone wants to put things right or even just suggest it, he is regarded as trying to break up the home or unity. The father and the rest of the family become very suspicious of him, they will accuse his in-laws of putting him up to take his share so that their daughter can live it up, etc. Another example is where a husband and wife work together in a business. Firstly, it is totally wrong and against Islam to expose a woman in this manner. Secondly it is morally against the physical nature of a woman. She is meant to be a queen and enjoy the comforts and security of her home, no matter how humble they may be. She is meant to be a mother, a wife, a housewife - how can this be possible when she is away from her home and children? By exposing her physically and by exposing her feminine nature she loses all her feminity. Thirdly, and this is of
In the Name of Allâh, The Most Beneficent, The Most Merciful COMMERCIAL MORALITY The Noble Qur'ân states: When the (Friday) prayer is complete, disperse through the land and seek the Bounty of Allâh Ta'âla (through trade or lawful activity). The quest for sustenance is regarded as seeking the bounty of Allâh, and is thus hued with a profoundly religious character. Rasûlullah Sallallâhu alayhi wa sallam has said: The quest of halâl earning is a duty after a duty which implies that seeking halâl sustenance is a religious obligation second in importance to religious observances like prayer, fasting, etc. Economic activity in the life of a Muslim is therefore regulated by divine principles, principles that are premised on commercial morality. Commercial morality is intrinsically bound to religion and is as important to faith, as wudhu is to salât. The Qur'ân describes upright merchants in the following words: Men whom neither business nor sale can divert them from the remembrance of Allâh, nor from regularity m salât or from giving zakât. True believers are not recluses or mystics, they are men of action distinguished by their moral fibre. They steer clear from unbecoming business ethics or ill-gotten gain. Commercial Morality comprises o four fundamental ethics: Legal activity Justice Kindness Fear of Allâh LEGAL ACTIVITY Trade by definition entails dealing with people; it forges mutual association between buyer and seller. This association must be sustained by: Mutual Consent: The Noble Qur'ân states: O you who believe, do not at up each other's property by wrong means except by way of trade based on mutual consent. Unimposing Salesmanship: Rasûlullah Sallallâhu alayhi wa sallam has said: Beware of excessive oaths in trade, it (may help) to secure a deal but will subsequently wipe out blessings. Compassion: Rasûlullah Sallallâhu alayhi wa sallam has said: May Allâh show compassion to a man who is lenient when he sells, buys or demands payment. (Bukhari) Legal Commodity: A Muslim may only sell items that he himself is allowed to use or consume. Umar Radhiallâhu anhu was once informed that a certain person was selling alcohol. Umar Radhiallâhu anhu) said: May Allâh curse him! Does he not know that Allâh's apostle said: May Allâh curse the Jews. Allâh had prohibited them to consume fat of animals, yet they melted it and sold it. (Bukhari). The Jews sold a commodity that they were not permitted to consume and were therefore liable for the curse of Allâh. JUSTICE Hoarding: Sayyidina Ali Radhiallâhu anhu said: When a man hoards food stuff (refuses to sell) even for a day, in order to gain from a price hike, his heart becomes hard. Fraud: Uqba bin Amir Radhiallâhu anhu says: It is illegal for a person to knowingly sell defective (flawed) merchandise, without informing him (the buyer of the defect). Rasûlullah Sallallâhu alayhi wa sallam said: He who regards the unlawful as lawful, does not believe in the Qur'ân. Deceit in buying and selling is unlawful. Monopoly: Rasûlullah Sallallâhu alayhi wa sallam says: Whoever monopolises is a sinner. Usury: Allâh will deprive usury of all blessings but will give increase for deeds of charity. Regulated Prices: Anâs Radhiallâhu anhu says: Once they (the companions) asked Rasûlullah Sallallâhu alayhi wa sallam to fix prices. He replied: Allâh alone is the regulator of prices, He curtails or provides amply... KINDNESS Creditor: Nabî Sallallâhu alayhi wa sallam said: May Allâh show mercy to a person who is considerate when he sells, buys or demands payment. He further said: There was a trader who dealt in credit. Whenever his debtor was in straitened circumstances, he would say to his employees: Pardon him, perhaps Allâh will pardon us. (When he died) Allâh forgave him Debtor: He is best among you who pays his debt in a good manner and clears it before its fixed… Employer: Rasûlullah Sallallâhu alayhi wa sallam said: Pay the labourer his wages before his sweat dries. Employee: O You who believe! Fulfill your contractual obligations. Management: Rasûlullah Sallallâhu alayhi wa sallam said: O Abu Zarr! (Radhiallâhu anhu) There is no wisdom like sound management, no piety like self denial and no virtue like good conduct. Fear of Allâh: Rasûlullah Sallallâhu alayhi wa sallam said: Fear Allâh wherever you are. The, fear of Allâh Ta'âla is not confined to prayer alone neither can Islâm be relegated to superficial obedience. Islâm has to be expressed in, every sphere of human activity. Worship, trade and social interaction are constituent parts of religion. If anyone part is removed from the equation, we have a lopsided and unbalanced religious ethic. Providence: Rasûlullah Sallallâhu alayhi wa sallam said: If you trust in Allâh with due reliance, he would sustain you as He sustains the birds. They get up hungry in the morning and return with a full belly in the evening. A Muslim
A Brief Introduction to Hadîth by Moulana Abdullah Dhabelia Introduction The prime sources of the religion of Islam are the Qur'ân and the Hadîth. The Qur'ân is the word of Allâh. Rasûlullâh Sallallâhu alaihi wasallam did not have any link with its composition. It was revealed to him as it is now read. Whilst the Qur'ân provides the Muslim Ummah with the primary rules for an Islamic code of life, there are many matters where further guidance is necessary, about which the Qur'ân is silent. For instance, the Qur'ân orders Muslims to establish salât but does not provide the details for its methods nor its specific timings. These details are found in the Hadîth. Thus the sunnah of Rasûlullâh Sallallâhu alaihi wasallam constitutes an important source of the shariah, second in authority after the Qur'ân. Obedience of Rasulullah Sallallâhu alaihi wasallam The Qur'ân repeatedly stresses on the obedience of Rasûlullâh Sallallâhu alaihi wasallam to such an extent that it is mentioned side by side with the obedience of Allâh Ta`âlâ. Allâh Ta`âlâ says: And obey Allâh and the messenger so that you may be blessed. (3:132) O those who believe, obey Allâh and obey the messenger and render not your actions in vain. (47:33) Likewise, Rasûlullâh Sallallâhu alaihi wasallam also emphasized the importance of his Sunnah. During the sermon of the farewell pilgrimage (Hajjatul Wadâ), Rasûlullâh Sallallâhu alaihi wasallam is reported to have said: I leave behind two things, if you hold fast unto them, you shall never go astray: the Book of Allâh and my Sunnah. (Sahih Bukhari) Therefore just as one has to believe in and practise upon what is mentioned in the Qur'ân, similarly it is imperative to uphold the sunnah of Rasûlullâh Sallallâhu alaihi wasallam and practise upon it. Preservation of Hadith The Qur'ân as well as the Hadîth are necessary for the total and complete guidance of all mankind from the era of Rasûlullâh Sallallâhu alaihi wasallam till the day of Judgement. This necessitates that the Qur'ân and Hadîth be preserved in their pristine purity as an available source of guidance in every age and time. It is against the divine wisdom of Allâh Ta`âlâ that he commands people to follow the Qur'ân and the teachings of Rasûlullâh Sallallâhu alaihi wasallam when they are not available free from all alterations and changes. This fact is sufficient to establish that the Qur'ân and the Sunnah of Rasûlullâh Sallallâhu alaihi wasallam which is necessary for achieving divine guidance, shall as a whole, remain available and untainted in a reliable manner forever. The preservation of the Qur'ân has been clearly guaranteed by Allâh Ta`âlâ. Says Allâh Ta`âlâ: Indeed We have revealed the zikr (i.e. the Qur'ân) and surely We will preserve it. (15:9) Hereunder follows a brief account of how the Ahâdîth were preserved from the era of Rasûlullâh Sallallâhu alaihi wasallam till it reached us. Memorization Firstly the companions of Rasûlullâh Sallallâhu alaihi wasallam i.e. the Sahâba used to learn Ahâdîth by heart. The Arabs had very strong memories. They could easily memorize hundreds of verses of poetry. The Sahâba Radiallâhu `anhum utilised their memories for preserving the Ahâdîth which they deemed to be the main source of guidance after the Qur'ân. Abu Hurairah Radiallâhu `anhu, the famous companion of Rasûlullâh Sallallâhu alaihi wasallam who has reported approximately 5374 Ahâdîth says: I have divided my night into three parts. In one third of the night, I perform salâh, in one third I sleep and in one third I memorize the Ahâdîth of Rasûlullâh Sallallâhu alaihi wasallam. Discussion The second source of preservation of Ahâdîth was by mutual discussions held by the Sahâba Radiallâhu `anhum. The Sahâba would tell each other what they learnt from Rasûlullâh Sallallâhu alaihi wasallam. Rasûlullâh Sallallâhu alaihi wasallam also motivated the Sahâba to study the Ahâdîth in their gatherings and meetings. It was the most favourite hobby of the Sahâba Radiallâhu `anhum, whenever they sat together, to discuss Rasûlullâhs Sallallâhu alaihi wasallam sayings and actions instead of being involved in useless talks. Each of them would mention what he knew while the others would listen and try to learn it by heart. Practice The knowledge of Sunnah was not merely a theoretical knowledge but rather something related to practical life. Rasûlullâh Sallallâhu alaihi wasallam did not confine himself to giving lessons and sermons only. He also trained his Sahâba practically. Whatever they learnt, they spared no effort to bring it into practice. Each Sahâbi had great fervour to follow Rasûlullâh Sallallâhu alaihi wasallam and imitate him even in his personal habits. Writing Many Sahâba used to write what they heard from Rasûlullâh Sallallâhu alaihi wasallam. In the beginning, Rasûlullâh
Children in the Saff Masâil related to children standing in the saff for salâh Moulana Mufti Abdur Raûf Sahib Sakkharwi Categories of Children There are three categories of children: (1) The first type are those who are innocent and young. They neither understand the etiquette of the masjid nor do they know anything about salâh. They do not have the understanding that the masjid is a place for worshipping Allâh. There is also the danger that they urinate in the masjid or play therein and violate its sanctity. Children of five to six years fall in this category. The ruling for such children is that it is not permissible to bring them to the masjid. It is the responsibility of the parents to see that they do not bring such children to the masjid. If they do so and the children violate the sanctity of Allâh's house, the parents will be sinful because the children themselves are innocent. The masjid trustees can also prohibit such children from entering the masjid. There is a limit for every act in Shari'ah. These limits are what we call Dîn and we all have to abide by these limits. (2) The second category is those children who are slightly elder. They are between seven to eleven years old. Such children understand the status of a masjid and respect it to a certain degree. However, due to lack of a complete understanding, they do not respect it fully. It is permissible to bring such children to the masjid but it is better not to do so. (3) The third category of children is those who are close to maturity. Their ages range from twelve to fourteen. However, a fifteen-year-old child is considered mature even if he does not have any signs of puberty. The ruling for this category is that they should be brought to the masjid in order to inculcate the habit of salâh with congregation because salâh becomes obligatory on them the moment they reach the age of puberty. It is obligatory on them to attend the masjid for salâh with congregation. If this habit is not inculcated before puberty, it will take time after puberty as a result of which they will forgo their salâhs with congregation. Thus it is imperative to bring the youngsters to the masjid while guiding them at home to respect the masjid. They should be taught not to make a noise in the masjid as it is a sanctified place where the name of Allâh is taken. The Position of the Children's Saff The children's saff should be made after the men's saff has been completed. This is the sunnah way. After the salâh has begun, those who arrive later should join the children's saff on the right and left side. Moving the children Some latecomers move the children further back when seeing them in the saff. Some people hold the child by the ears and drag him to the back. If the child resists, he is carried to the back. Whoever comes late does this. This occurs in many of the masjids. If the child was in the first saff at the beginning of salâh, he reaches the last saff at the end of salâh. This is because most people come late for salâh nowadays. Whoever enters the masjid, does this thinking that it is not permissible to perform salâh next to children. This is completely wrong. One should free one's mind of such a thought. You should stand next to the child whether he is in the front saff or the rear one. You may stand on his right-hand side or his left-hand side. This does not affect the salâh of the adults. All late comers should stand at the back next to the children. It is not permissible to shunt the children further back. Such an act is sinful By doing this, we are nullifying their salâh and thereby placing that sin on our shoulders. Standing in the adults' saff If the children that attend the masjid for salâh are not well disciplined and they run around in the masjid, play fools, laugh and talk, then the ruling for such children is that they should be separated and made to stand among the adults. A separate saff should not be made for them. This will prevent them from disturbing others in their salâh. If there are only one or two children, then it is permissible to make them stand with the adults without any karâhat [abomination]. Discipline We should also remember the way shown to us by Nabî Sallallâhu alaihi wasallam when dealing with children. They should not be mercilessly treated and beaten up. Nabî Sallallâhu alaihi wasallam said, One who does not have mercy on our young ones and does not respect our elders is not from amongst us. Anâs Radhiallâhu anhu served Nabî Sallallâhu alaihi wasallam for ten years but not once did Nabî Sallallâhu alaihi wasallam reprimand him for doing something or for not doing something. Thus it is against the sunnah to severely reprimand or beat a child. Furthermore, a severe reprimand seldom has a lasting effect. The child may refrain temporarily from that act
1)A man sells an item on the following terms. If the customer pays cash for the item, he pays R100. If he takes it on terms, He will pay R10 a month for 12 months=R120. Is the above permissible 2)A man buys an item from USA for $100 on the 1st of August . The exchange rate on 1st August is 1$=R5.The amount owing=$100 x R500=R500 When paying on the 30th August, The exchange rate is 1$=R6. According to international trade agreements, when the account is paid it has to be paid according to the exchange rate on the date of payment. In the above case it is: $100 x R600=R600 Is the extra R100 interest. According to accounting principles, the extra R100 will be considered as a profit on sale in the books of the seller. iF THE PERSON SELLING THE GOOD IS THE SUPPLIER IN THE USA allowed to show the extra money as a profit on sale or does he have to dispose of it. If the purchaser allowed to pay the extra R100 ANSWER 1. In principle, it is permissible to sell an item with a cash price or credit price. The credit price could be higher than the cash price. It is a condition that in this instance, the deal must be concluded on either price, cash or credit. It is not permissible to sell an item with an open cash and credit price. In that instance, the surplus amount will be primarily in lieu of time and be regarded as interest. 2. If the deal was concluded on $100, the seller is entitled to $100. The purchaser will have to pay $100 to the seller irrespective of the fluctuation in the dollar rate. and Allah Ta'ala Knows Best Mufti Ebrahim Desai Never miss a thing. Make Yahoo your home page. http://www.yahoo.com/r/hs
is zakat obligatory to woman on some of her so called belongings like gold as a gift from in-laws, when she is not earning and dont have any source of money when a women is not earning herself and she has gold as gift by in-laws(which she cant use by her will even,and not permitted to sale a portion of it to pay zakat)and she dont have any source of money, in this condition is zakat obligatory to her or she can give after sometime when she gets money. Answer Zakaat is compulsory on gold and silver. Zakaat will be obligatory on the gold if its weight exceed 10 Mithqals (87.48 grams). Zakaat is one of the five pillars of Islam. It is an integral part of Islam. Zakaat is compulsory upon people who have the Nisaab of Zakaat, and a whole year passes on the Nisaab. Once a year passes and a person does not pay his Zakaat, they will be answerable to Allah for disobeying his command. In the enquired case, if the jewellery was given as a gift to the woman it belongs to her. She is the sole owner and she could do as she wishes with the jewellery. The in-laws cannot prevent her from selling the jewellery. It is understood that it may not a moral thing to do but the laws and obligations of Shari’ah will override that. and Allah Ta'ala Knows Best Mufti Ebrahim Desai Be a better friend, newshound, and know-it-all with Yahoo! Mobile. Try it now. http://mobile.yahoo.com/;_ylt=Ahu06i62sR8HDtDypao8Wcj9tAcJ
What is difference between working in a bank and the money we earn in the form of salary from bank Thanks for your reply of question 1863 but i need some more explaination. You said that The issue of working in a bank is different from the issue of receivingsalary from the bank. 1) How is it different? if working in bank is not acording to Shari'ah, What about the salary that person receives? Is that halal? 2) My father earned all money from bank, Is it Halal now (you said yes, can you please explain that how is it halal if wokring in an instituation which is based on INTEREST (sood)? 3) He is currently receiving 9000 Rs. as pension per month, is it halla too? 4) If all thi is hallal then please explain that what if i start a job in a bank. thanks for previous answer and waiting for answer of this question Regards Answer The issue of working in a conventional bank must be viewed from two angles; a) Interest, b) Assisting in sin. A conventional bank operates on interest and other un-Islamic transactions. To work in such a department of the bank that actively promotes the un-Islamic transactions will be assisting in sin which is prohibited in the Qur’aan (Maaidah 5). However, if one has wrongfully worked for a bank and already rendered his service, the employer is bound to pay him for his services. It is a different issue that the person should not work there as that is assisting in sin. The employment itself and rendering services is a legitimate contract in the Shari’ah and the employee must be paid. Yes, the income will be contaminated (Karaahat) as the employment consisted of assisting in a wrongful act. In brief, the issue must be viewed from the initial and inception and also upon completion. A person should not work at a conventional bank as that will be assisting in sin. But if the person worked, he will be remunerated as that is a legitimate contract in Shari’ah. and Allah Ta'ala Knows Best Mufti Ebrahim Desai Be a better friend, newshound, and know-it-all with Yahoo! Mobile. Try it now. http://mobile.yahoo.com/;_ylt=Ahu06i62sR8HDtDypao8Wcj9tAcJ
Share in the wealth according to islam According to shariyat if a man has 2 children , 1 son(elder) and 1 daughter(younger) and 1 wife all legitimate how would the distribution of the entire wealth would be? (Houses, shops, rents from houses and shops, land, cars etc) should the man take the entire evaluation of the wealth and then make the distribution or he can take individual assets do tell in detail both the cases. How much is each individual entitled of getting the share (in detail please).and in what percentage. All the wealth belongs to the man (his hard and soul earned) and is not inherited from ancestors Answer If a person wishes to distribute his wealth during his lifetime, he may do so. He could give any amount of his wealth to his wife as an outright gift. The gifted item must be completely separate and independent. For example, if you intend giving the house as a gift to the wife, it must be with all the items of the house. One cannot gift the house and not the items of the house as the items of the house will be occupying the house. The same rule applies with gifting the shop. If a house or shop is given as an outright gift to the wife, then she will be entitled to the rentals. If the house and shop are not gifted, then you may give the rentals as a gift to your wife. As regards gifting to your children – son and daughter – in your lifetime, you should maintain equality between them. You should not give preference to one over the other. That may lead to hatred and animosity. You could make the two children owners of the house or one shop as an outright gift. You could also give one a house and the other a shop and if there is a difference in the value of one, compensate the difference with another item. If you do not wish to give your possessions in your lifetime, then your possessions will be divided according to the Shari’ah laws of inheritance and succession upon and after your demise. Your wife will inherit 1/8 of your total possessions and the son will get 2 shares of the remainder. The daughter will inherit one share of the remainder. If you have parents, they too will inherit 1/6 each. and Allah Ta'ala Knows Best Mufti Ebrahim Desai Never miss a thing. Make Yahoo your home page. http://www.yahoo.com/r/hs
What is sin in Islam? by Muhammad Jamaal ad-Deen ‘Abdul-Wahid The Holy Last Messenger (s.a.s.) said: “Righteousness is good morality and sin is that which causes discomfort (or pinches) within your soul and which you dislike people to become informed of.” [Sahih Muslim] Sin is that aspect in a Muslim’s life in which he or she makes effort to abstain from at all costs. Allah warns all of mankind that everything mankind does in this world will be put before us on Yawmul-Qiyaama (The Day of Resurrection) in Surah al-Zilzal: “And he who does an atom’s weight of good will see it. And he who does an atom’s weight of evil will see it.” [Holy Qur’an, 99:7-8] Allah also warns mankind that the one whose bad deeds (sins) are heavy will be in Hell, as can be found in Surah al-Qari’ah. A Muslim’s strife is to live the life of a believer and separate from the likeness of the sinner, as Allah differentiates the Mu’min (believer) from the fasiq (sinner) in Surah As-Sajdah: “Is he who is a believer like unto him who is a sinner? They are not alike! For those who believe and do righteous works, for them are Gardens of Retreat, a welcome (in reward) for what works they did. And as for those who do evil, their abode is the Fire. Whenever they wish to leave, they will be forced back into it, and it will be said to them: Taste the torment of the Fire which you used to reject.” [Holy Qur’an, 32:18-20] It is clear that one must steer away from sin and do righteous acts. However uncertainty arises in the mind when referring to the subject of sin such as 1.) the difference between a sin and a mistake, 2.) Shaytaan’s (Satan) role in the commission of a sin, 3.) if one becomes removed from Islam due to committing a sin, and 4.) the major sins. The purpose of this essay is to provide concise answers to such inquiries, inSha’Allah. Question: What is the difference between sin and mistakes? What role does Shaytaan, the accursed one, play in sin? Fault means any action that takes place unintentionally and sin is with intention. For example, Shaytaan put such ideas into the heart of Hazrat Adam (a.s.) to approach the tree. Adam did it and as a result, Allah sent him to the earth. Similarly, Hazrat Yunus (Jonah) committed a fault and he adopted that way prohibited to him according to the instruction of Allah. Allah says in the Holy Qur’an that it was Shaytaan who put the idea into Hazrat Adam and Hazrat Yunus (a.s.), so there is no doubt that Shaytaan can put these ideas into the hearts of the Nabiyeen to divert their attention from the right way. But the mistakes they commit are only according to the Hikmat of Allah. These mistakes are below the standards of the Nabiyeen, so we can not point it out that they took place according to the Order of Allah. We must say Shaytaan is responsible. All the good things take place from the Kindness of Allah while all of the bad things are due to Shaytaan. The awliya are not free from this was-wâs (evil whispers), but if this was-wâs happens to any wali, as soon as he realizes it, he busies himself in tawba (repentance). But on the other hand, the common people, when they commit a sin, they do not realize it and they do not feel guilty about it. Note: Sins are of three types: Against Allah. Against brotherhood. Against humanity. In Hadith, Hazrat Anas (r.a.) narrated that Rasulullah (s.a.s.) said Shaytaan travels through the body like blood. Explanation by Imam Al-Bukhari and Imam Muslim: Allah gave full power to Shaytaan to put evil ideas into the hearts of men. If a man does not act upon these ideas, he has passed the worldly examination and will get a high place in Jinnah (Heaven). When we say that the Shaytaan travels through the body like blood, it means not physically but according to his evil ideas or thinking there are things that travel like the human blood. In Hadith Hazrat Imam Abu Hanifah (r.a.) related that the Nabi (s.a.s.) said: “The was-wâs that enters the hearts of my ummah Allah has forgiven, as long as they don’t act upon or voice it.” [Imam Al-Bukhari and Imam Muslim agree on it] Tafsir (Commentary): Was-wâs is the bad intentions that enters one’s heart. And those good intentions that enter one’s heart is called ilham. The ilham won’t be accepted unless it is accordance with the Holy Qur’an and Hadith. Bad thoughts by a person that is not related to aqeeda (belief), and doesn’t act on them, for him is Maafoo (forgiveness). If vice versa is related to kufr (disbelief), then it will be kufr. And if related to dhal (straying away), then it will be dhalleen. For both of these situations, tawba is fardh (obligatory). If this intention is related to any actions and not aqa’id (belief), and he keeps this intention in his heart, then he is a sinner. Question: Does the commission of sin remove one from Islam? Hazrat Anas bin Malik relates Rasulullah said that three things form the foundation of Al-Islam. 1.) Whosoever says Laa ilaaha
What to do at the time of Natural Catastrophes Everyone is aware of the devastation caused by the recent earthquake in the Indian Ocean. According to reports over 125,000 people have lost their lives, hundreds of thousands have lost their relatives, entire communities have been wiped out and countless buildings and properties have been destroyed. Over a million people have been left homeless, having lost everything they once owned, now living under open skies with nothing to eat and cover themselves with. And the death toll may rise further as the spread of disease is very likely to occur if adequate assistance is not provided in time. When such calamities strike, one often ponders over ones role and responsibility, as a human being and as a Muslim. It is unfortunate that for most of us, it takes such calamities to make us reflect on the Power and lofty Attributes of Allah ta'aalaa. Rather than expressing shallow sorrow and a momentary shock, there are a few points that we need to reflect and act upon, so that events like these can cause us to become better Muslims for the rest of our lives: 1. Allah ta'aalaa is the Hãkim (The Supreme Ruler) and the Hakeem (The Most Wise) First of all, one has to reaffirm in ones mind and heart that whatever happens, whether good or bad in appearance, is according to the Wish of Allah ta'aalaa. Allah ta'aalaa is Hãkim i.e. He has Power over everything. Every single particle in the whole universe is under His Control. The turning of the leaf in the air while it is falling from the tree, to the up turning and shaking of the earth itself, as in the case of an earthquake, everything is in His Absolute Control. The commands, wishes and controls of everyone else are subjugated to His Command and Governance. The varied circumstances that one observes or experiences in ones life are also in His total Control. There are many incidents and events in a persons life, during which one hopes for a positive outcome through worldly means e.g. when a relative is seriously ill we can hope for recovery by consulting a specialist, along with our belief that only that will happen which Allah ta'aalaa has ordained. Nevertheless we take the help of worldly means to satisfy ourselves and try to rectify the situation to the best of our ability. However, when faced with natural disasters like storms, earthquakes and floods, there is no hope of any worldly means which we can employ to circumvent, overcome or prevent re-occurrence of such situations. Such natural disasters are entirely in the Control of Almighty Allah and we are forced to acknowledge that. Indeed as Muslims we should never have disregarded and ignored the Absolute Power of Allah ta'aalaa and it should have been reflected upon in our day to day actions and deeds. However, it is comforting to know that Allah ta'aalaa is not only the Hãkim (The Supreme Commander) but He is also the Hakeem (The Most Wise). Allah ta'aalaa's Governance of the universe is unlike that of worldly rulers. His Control and Governance is full of Supreme Wisdom and Divine Justice. Hence even in calamities, such as this earthquake, there is the hidden Wisdom of the Almighty, which may not be apparent to our physical eyes. 2. Turn Towards Allah ta'aalaa in Repentance Every person, during such times should turn towards Allah ta'aalaa with humbleness, faith and genuine repentance. According to the Shareeah, common and open disobedience of Allah ta'aalaa is one of the many reasons for the cause of calamities like earthquakes. When the land is overloaded with the disobedience of Allah ta'aalaa, earthquakes from beneath and violent storms from above are commonplace. There are quite a few scientific explanations for earthquakes and tsunamis, however the underlying facts point towards how they happen and not why they happen. The answer to why and when and even to how, in reality, remains with Allah ta'aalaa. An answer to why has been revealed in the Qurãn: (Corruption and) Mischief has appeared on land and sea because of what the hands of men have earned, that He (Allah) may give them a taste of some of their deeds in order that they may turn back (from evil). (30:41) Incidents like these are, as it were, wakeup alarm calls from Allah ta'aalaa. Allah ta'aalaa in His Infinite Mercy is jolting us through such incidents, so that we may mend our ways and reflect on our transgressions and as a result rectify ourselves before it is too late. Allah ta'aalaa has revealed to his beloved Prophet sallallahu alayhi wasallam, that as long as this Ummah continues to repent for their wrong-doings, He will not punish them through calamities. Incidents like these should not be viewed with some momentary sympathy or investigated out of curiosity, but treated strictly as a reminder to wake up and reflect on our lives of disobedience. The very Allah who
Virtues of Ramadhaan by Sheikhul Hadith Maulana Muhammad Zakariyya HADITH NO. 6 Abu Hurairah (Radhiallaahu anhu) reports: Rasulullah (Sallallaahu alaihi wasallam) said: There are three people whose Du'aa is not rejected; the fasting person until he breaks the fast, the just ruler, and the oppressed person, whose 'Dua' Allah lifts above the clouds and opens unto it the doors of heaven, and Allah says: I swear by My honour, verily I shall assist you, even though it may be after some time. COMMENTARY In 'Durr Manthur' it is reported from Aa'isha (Radhiallahu anha) that, when Ramadhan appeared, the colour of Rasulullah's face used to change. He then used to increase his Salaat, become even more humble in his Duaas and exhibit even more fear of Allah. According to another report, he hardly ever lay down in bed until Ramadhan came to an end. Further, it is stated that the angels carrying the Throne are commanded in Ramadhan to leave aside everything else and recite Aameen to the Duaas of those who fast. Numerous are the Ahaadith stating that the fasting person's 'Du'aas' are answered. When Allah has so promised. and his truthful 'Nabi' (Sallallaaho alaihe wasallam) has informed us, there should be no doubt whatsoever about the truth of these reports. Yet it is strange that, in spite of this, we still find such people who apparently do not get what they pray for. They ask and do not receive; but this does not mean that their prayers have been rejected. One should at this point understand the significance of a 'Dua' being answered. Rasulullah (Sallallaho alaihe wasallam) has informed us that, when a Muslim prays for anything from Allah, on the condition that he does not pray for breaking off from his near of kin or for anything sinful, he definitely receives one out of the following three things: he gets the exact thing which he asked. If that is not received, then Allah either removes from his path some great calamity in exchange for what he desired, or the reward for that thing for which he prayed is stored for him in the Hereafter. Another Hadith states that on the day of Qiyaamah, Allah will call his servant, and say to him: O my servant, I used to command you to ask of Me and promised to answer. Did you beg of Me? The servant will answer: Yes I did. Then Allah shall reply: You did not put forth any prayer which has not been accepted. You prayed that a certain calamity should be removed, which I did for you in the wordly life. You prayed that a certain sorrow should be cast off you, but result of that prayer was not known to you. For that, I fixed for you such and such a reward in the Hereafter. Rasulullah (Sallallaho alaihi wasallam) says that the man shall again be reminded of each and every prayer and he shall be shown how it had been fulfilled in the world or else what reward had been stored for him in the Hereafter. On seeing that reward, he shall wish that not a single prayer of his had heen answered on Earth, so that he could receive the full reward only in the Hereafter. Yes, prayer is indeed very important, and to neglect it at any time is a matter of great loss. Even when the outward signs seem to indicate that our prayer is not answered, hope should not be lost. Even from the lengthy Hadith at the end of this booklet, it is clear that Allah in answering prayers considers first of all our own good and welfare. Should Allah find that granting us what we beseech from Him is in our welfare and interest, He grants it, otherwise not. Actually it is Allah's favour on us that we do not always get what we ask for because very often, due to our lack of understanding, we beg for things that are not beneficial at a particular time. Here I must draw your attention to the fact that men as well as women suffer from a bad habit of cursing their children in their anger and affliction. Beware of this. As preordained by Allah, there are certain occasions when whatever prayer be made is immediately answered. So sometimes, due to our own stupidity, the child is cursed and when the effect of that same curse comes upon the child and lands him into a calamity, the parents go about crying and wailing. Rasulullah (Sallallaho alaihe wasallam) commanded us not to curse ourselves, our children, possessions, or servants. It is just possible that the curse is uttered at a time when all requests are granted, especially in Ramadhan, which is replete with such special Mustajaab (accepted) moments. Hence, in this month, great care should be taken. Ibn Masood(Radhi Allaho anho) reports that on every night of Ramadhan, a crier from the heavens calls out: O you seeker of good, come near; O You seeker of evil, turn away (from evil) and open your eyes. Thereafter that angel calls out: Is there any seeker of forgiveness, that he may be forgiven? Is there any one with a prayer, that his praver may be heard? Is there anyone wanting anything, so that his wish may be
JAMIATUL ULAMA (KZN) ISLAMIC WEBSITE Council of Muslim Theologians The Meaning of Ramadhan By Khalid Baig Fasting during Ramadan was ordained during the second year of Hijrah. Why not earlier? In Makkah the economic conditions of the Muslims were bad. They were being persecuted. Often days would go by before they had anything to eat. It is easy to skip meals if you dont have any. Obviously fasting would have been easier under the circumstances. So why not then? The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah. Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab --- two full months before Ramadan --- the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: O Allah! Bless us during Rajab and Shaban, and let us reach Ramadan (in good health). During Ramadan the believers get busy seeking Allahs mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan, said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him. Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven, said Prophet Muhammad, Sall-Allahu alayhi wa sallam. Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven. As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan. Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one days fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allahs mercy. One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep. Those who understood this, for them Ramadan was indeed a very special month. In addition to fasting, mandatory Salat, and extra Travih Salat, they spent the whole month in acts of worship like voluntary Salat, Tilawa (recitation of Quran), Dhikr etc. After mentioning that this has been the tradition of the pious people of this Ummah throughout the centuries, Abul Hasan Ali Nadvi notes: I have seen with my own eyes such ulema and mashaikh who used to finish recitation of the entire Quran everyday during Ramadan. They spent almost the entire night in prayers. They used to eat so little that one wondered how they could endure all this. These greats valued every moment of Ramadan and would not waste any of it in any other pursuit Watching them made one believe the astounding stories of Ibada and devotion of our elders recorded by history. This emphasis on these acts of worship may sound strange --- even misplaced --- to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada --- worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the
Revive a Sunnah: The Turban By: Sheikhul Hadith Hadhrat Moulana Fadhlur Rahman Saheb One must affirm that there can be absolutely no doubt in the fact that each and every Sunnah of our beloved Nabi Sallallahu alayhi wa sallam is considered supreme and well worthy of emulation by a true believer of and follower of his esteemed lifestyle. In fact a true lover of Nabi Sallallahu alayhi wa sallam would be prepared to give his life for the practical preservation of even one Sunnah. A true Ummati of Nabi Sallallahu alayhi wa sallam is one who endeavors to emulate every Sunnah, whether it is connected to the Ibaadat (worship) of Nabi Sallallahu alayhi wa sallam or his habit or lifestyle (the manner of his eating, walking, dressing etc.) Concerning the turban Hadhrat Sheikhul Hadith Moulana Mohammed Zakariya Khandalwi Rahmatullah alayhi has written in Khasâil-e-Nabawi (commentary of Shamâil Tirmizi): The tying of the turban is a Sunnat-e-Mustamirrah (perpetually adhered to practice of Nabi Sallallahu alayhi wa sallam). Nabi Sallallahu alayhi wa sallam has enjoined the tying of the turban upon us. It has been reported: Tie the turban. It will increase you in forbearance. (Fathul Baari) It is also reported that somebody enquired of Hadhrat Ibn Umar Radhiallahu anhu whether the tying of the turban was sunnat or not. He replied in the affirmative. It is reported in one hadith that Nabi Sallallahu alayhi wa sallam said: Wear the turban as it is a sign of Islam and it distinguishes between a Muslim and a Kâfir. (Ainee) Ahâdith pertaining to the TurbanHadhrat Huraith Radhiallahu anhu reports that Nabi Sallallahu alayhi wa sallam addressed the people while wearing a black turban (Sahih Muslim Vol.1 Pg.439) In another narration it is reported: I saw Nabi Sallallahu alayhi wa sallam wearing a black turban. ( Shamaail Tirmizi Pg.8) Hadhrat Jaabir Radhiallahu anhu reports that on the occasion of the conquest of Makkah, Nabi Sallallahu alayhi wa sallam entered Makkah Mukarramah while wearing a black turban. (Sahih Muslim Vol.1 Pg439) Hadhrat Ibn Abbas Radhiallahu anhu reports that during the illness just prior to his passing away, Nabi Sallallahu alayhi wa sallam addressed the Sahabah Radhiallahu anhum while wearing a black turban. (Sahih Bukhari Vol.1 Pg536) Hadhrat Anas Radhiallahu anhu reports: I saw Nabi Sallallahu alayhi wa sallam performing wudhu. He had on a Qitri turban (A type of thick coarse cloth with an element of redness in it). (Abû Dawûd Pg.19) The Sahabah and the Turban Abu Umar Radhiallahu anhu reports that he saw Hadhrat Ibn Umar Radhiallahu anhu purchasing such a turban which had designs on it. Thereafter he requested for a scissors and cut it off.(Ibn Majah Pg.26) A lengthy incident has been mentioned in Sahih Bukhari where Hadhrat Abdullah bin Ateek Radhiallahu anhu says: It was a moonlit night when I fell down breaking my calf. I used my TURBAN to form a bandage around it and proceeded ahead . (Vol.2 Pg.577) Sulaiman Radhiallahu anhu says: I saw those Sahabah who were from the Muhâjirîn-e Awwalîn (those who were among the first to migrate to Madinah) wearing turbans of cotton material. (Mussanaf Ibn Abi Shaibah Vol.8 Pg.241) It is mentioned that on the day of the martyrdom of 'Ûthmân Radhiallahu anhu, Hadhrat Ali Radhiallahu anhu had on a black turban. (Ibid Vol.8 Pg.235) Nafi Rahmatullah alayhi says: I saw Ibn Umar Radhiallahu anhu wearing a turban the tail of which hung between the shoulders.(Ibid Vol.8 Pg.2) The Scholars of Hadith and the Turban It is mentioned concerning Imaam Bukhari Rahmatullah alayhi that when he prepared to travel towards Samarqand, he tied a turban and wore leather socks. (Muqadama Fathul Bari Pg.493) It is also reported regarding Imâm Muslim Rahmatullah alayhi that once he placed his chaadar (shawl) on his turban in front of his teacher and left the class. (Ibid Pg.491) This proves that Imaam Muslim Rahmatullah alayhi attended the lessons of Hadith wearing a turban. Virtue of the Turban The mere fact that the wearing of the turban is proven to be Sunnat is in itself a sufficient and complete appraisal of its virtue and should provide the necessary impetus towards its adoption. However, there exist a multitude of narrations expounding the virtue of the turban. Many of them are Daîf [weak]. However it is an accepted principle that a coupling of a multitude of weak narrations concerning the virtue of a specified act lends
s it ok to talk on the phone to a woman you planning .Answer 18709 2006-09-16 ask-imam.com -- _uacct = UA-548328-1; urchinTracker(); var sc_project=1777331; var sc_invisible=1; var sc_partition=16; var sc_security=6c4a1dbb;Your question is not complete. If you meant talking to a woman you plan to marry, then that is not permissible. Shariah prohibits one from engaging into free talk with a Ghayr Mahram (person with whom marriage is permissible). The rationale behind that is Zina (adultery) is prohibited and any act that has a potential and may lead to Zina is also prohibited. Many people, boys and girls, had such unfortunate experiences. They have communicated in the pretext of marriage and that communication ended up in an immoral way. Many girls also have been misled by some sweet talking person and only to be abused and becoming a victim of empty promises. That can be devastating upon a person especially a girl. Furthermore, Islam teaches one to be pure in heart, mind and soul. It is natural in a human being to be attracted to the opposite gender. The free and open communication between a male and female will make ones heart, mind and soul dirty. This is expressed by Rasulullah [sallallaahu alayhi wasallam] in the following words, The eyes commit Zina. The hands commit Zina and the feet also commit Zina. If one intends getting married to a girl, see her and enquire about her from family and friends. They will be in a better position to inform about her than talking to her. In such a conversation, the boy and girl express themselves in the best and that does not give a true reflection of themselves. In fact, it is misleading. When one is satisfied with the investigation, make Istikhaara and seek the guidance of Allah the knower of that which is apparent and concealed. and Allah Ta'ala Knows Best Mufti Ebrahim Desai - Get the Yahoo! toolbar and be alerted to new email wherever you're surfing.
Good Manners 1. Imam Maalik (R.A.) reports that it had been related to him that Rasulullah (Sallallahu Alayhi Wasallam) said: I have been sent down by Allah to evolve moral virtues to highest perfection. (This Tradition had been mentioned by Imam Maalik (R.A.), in the same form as above, in Mowatta, without giving the name of the narrator, while Imam Ahmad has related it on the authority of Abu Hurairah (R.A.) in his Musnad). Commentary: It tells that moral reform and development of good manners were among the chief objects of the Apostleship of the Holy Prophet (Sallallahu Alayhi Wasallam) and formed an important part of the sanctification set forth in the Quran as his special duty. 2.It is related by Abdullah bin Amr(R.A.) that Rasulullah ( Sallallahu Alayhi Wasallam) said: Nearest to me among you are those who have better manners.(Bukhari) Commentary: In Hazrat Jabir's (R.A) account of the above Tradition, quoted in Tirmizi, it is stated that Rasulullah (Sallallahu Alayhi Wasallam) said: On the Day of Judgement, nearest to me, among you, will be those who display the best of manners. These show how essential good morals and desirable manners are for gaining the affection of the Holy Prophet (Sallallahu Alayhi Wasallam) and his propinquity on the Day of Resurrection. - Ahhh...imagining that irresistible new car smell? Check out new cars at Yahoo! Autos. - Ahhh...imagining that irresistible new car smell? Check outnew cars at Yahoo! Autos.
JAMIATUL ULAMA (KWAZULU-NATAL) THE REALITY OF INTEREST AND ITS MODERN INTERPRETATIONS The history of the prohibition of Interest In the Torah (Old Testament) where intoxicants, fornication and the consumption of pork are declared unlawful interest is also prohibited. This bears testimony to the fact that Interest was unlawful and prohibited during the time of the Banu Israaeel (Children of Israel). But the Jews in their egoism and transgression revolted against this divine law with such intensity that they became proverbial USURERS and INTEREST EATERS. During the time of the Zaboor, a group condemned for their transgression. 'Those of the children of Israel who went astray were cursed by the tongue of Dawood and of Eesa, son of Maryam. That was because they rebelled and used to transgress.' (Sura 7 v. 78) This accursed nation was continuously afflicted with punishments and calamities even upto the present day. Their empires and kingdoms were repeatedly overthrown and they wandered from door-to-door. This was in reality the consequences of their insatiable evil deed to consume interest and their insanity, through which they had murdered their own messengers and prophets (Alayhimus salaam), falsely accused them and rejected their miracles. When the Christian empire was established, one Jew deluded Christians by proclaiming that Jesus was the son of God, thereby distorting the reality of Christianity. During the era of the Christian invasion of Europe, practically every lawful thing was declared unlawful. Interest devouring has reached its peak, such a level especially after the two world wars. That practically the entire world's economy evolves around this most destructive system. RIBA OR INTEREST Interest in the Holy Qur'an is referred to as 'Riba'. Riba is derived from the word, 'Ribwun' which literally means 'increase'. This outward increase, in reality, is a loss. Allah most High sanctions in the Noble Qur'an: 'Allah has blighted Usury and made almsgiving fruitful' This verse explicitly explains the reality of Interest and its result. In the above verse, the word 'Yurbi' is used in its literal meaning which means increase and the word 'Riba' is used in its figurative meaning: that excess in a transaction, against which there is no value. If the above meanings are not observed, the correct translation of this verse will not be possible. This verse informs us that the apparent (outer) increase in Interest is in reality decrease and loss and the apparent (outer) decrease in charity is in reality expansion and increase. INTEREST IS HARAAM (IN ITS NATURE AND SUBSTANCE) Allah most High has made unlawful for the believers all types and forms of interest because interest in its nature and essence is Haraam and the prohibiting factor is also found in it i.e. decreasing and abolishing. These two realities i.e. prohibition and decreasing are original qualities of the very nature of interest and because the original properties can never be abandoned. From it, no portion of interest can be free from these two qualities. Consequently, each and every part of interest is forbidden and Haraam. The conclusion that little interest and single interest is lawful proves total ignorance of the reality of interest or is based upon false imputations. MR SABSWARI'S MISCONCEPTION Mr Sabswari has termed the Alif laam on the word Al riba in the verse 'Allah permitted trading and forbiddeth usury' as an indication to a particular type of interest, not all types of interest. He terms that particular type of interest, as compound interest. He claims that this verse forbids only compound interest and not all interests. He further tries to substantiate this by using Imaam Razi's statement that the Alif laam on the word Riba is similar to the Alif laam on the word 'bay' which really means that the permission granted to trading in the said verse refers to a particular type of trade. What particular trade is meant in this verse? It is evident that this view of Mr Sabswari is incorrect. In reality, the word alif laam in both the words Riba and Bay' (Trade) are general and refer to all types of trade and interest. Unfortunately, Mr Sabswari who is not a theologian, wrongly substantiated his view with the words of Imaam Razi (and could not understand these words from Imaam Razi RA). The verse prohibiting Interest is not Muskil (an Aayat which does not give a definite meaning and requires some interpretation to understand it) nor it is Mushtabeeh (an Aayat bearing more than one meaning and requires something to determine which meaning is meant) nor is it obliterated (Mahsooq) by the Ahaadith that it can be refuted or rejected.' Qaadhi Thanaullah mentions in his commentary of the Noble Qur'an, Tafseer Mazhari that trade in this verse means all types of trade that are not Makrooh (disliked) Baatil (incorrect) and Faasid (corrupt). He also accepts that
JAMIATUL ULAMA (KZN) ISLAMIC WEBSITE Council of Muslim Theologians Big Brother As the spiral of evil tightens its grip on humanity more alarmingly the density of evil is escalating at a far greater pace. The well-publicised Big brother television series needs no introduction. The filth, squalor and hazard that this putrid series displays very frankly discloses the moral degeneration and low ebb that man has stooped to. There is no distinction of private life, personal etiquette and consciousness anymore. The animalistic tendencies within man have long taken control of every action of his. The irony though is, whilst this shameless morally demoralising behaviour is restricted to those participating only, there seems to be an equal amount of inquisitive, curious spectators. What thrill can there be in watching someone act the most mundane necessities in life ie. answering call of nature etc. there has to be a limit to which one can stoop! Islam is firm and clear-cut in issues of morality, chastity, and purity. It promulgates deep-rooted respect and discipline for every sphere of human life. The bedrock of Imaan is based on chastity and modesty. Any person bereft of this inherent armour is a candidate for the most shameful deeds. Rasulullah (Sallallaahu Alayhi Wa Sallam) said, When morality leaves you then do as you please strongly implying that no vice or evil is beyond a person who has surrendered his morality. The extent of immorality has even got many westerners thinking as to how can such vice even exist. Recently, the Daily News surprisingly carried an article dubbed Another bunch of morons referring to the Big Brother series. It was pleasing to note that some sanity still prevails in a world that seems to have gone crazy. The Daily News, June10, 2002 says, as before, it degrades its victims - the poor vain fools who have put themselves in the big bro house - as it degrades the people who watch it. None of them are great conversationalists. It is hardly surprising that they have nothing interesting to say, since most of them are ignorant, ill- educated, self - absorbed, boring and without opinions. Most of them are egoists, which is why it is wrong to describe them as ordinary They lack the modesty and self - directed humor of ordinary people They are rather sad people being manipulated by the channel 4 producers. They are fodder. In France, things have gone even further. Pay- TV and cable channels offer more regularly hard-core porn . According to a survey published last week, nearly half of all French children have seen an adults - only sex film by the age of 11. Cases of rape of children by children have been attributed to the influence of hard- core porn. What a ghastly, empty, sleazy world this is. The people behind big bro understand this, since they are probably intelligent and well educated. But they are also cynical, and they care infinitely more about their ratings than they do about an ideal of human behaviour, The harms of watching such animalism cannot be more palpable. Only someone with a deeply deranged mind will opt to differ. May Allah Ta'ala protect the Ummah. Aameen. - No need to miss a message. Get email on-the-go with Yahoo! Mail for Mobile. Get started.
JAMIATUL ULAMA(KZN) ISLAMIC WEBSITE Council of Muslim Theologians The Best of this Worldand the Hereafter It is important that we engage in seriousintrospection and make appropriate changes both at an individual andcollective level. The Holy Qurân warns us against becoming complacentand heedless because of prolonged passage of time and inaction.Do not be like those who were given the Bookaforetime, and whose hearts have hardened with the passing of time so thatmany of them have become rebellious Moral degeneration, a loss of purpose and hardheartedness are but some of the failings of the passing of time. Weeventually lose the capacity to appreciate Divine Guidance; we lose thehumility to search for the truth and the foresight to understand propheticwisdom. We gradually embrace values that are bereft of Divine Guidance andbecome victims of spiritual and emotional insecurity. The Holy Prophet has said: Whoever has been blessed with four things has indeedbeen given the best of this world and the hereafter. A heart fullof gratitude, a tongue occupied with the Zikr of Allâh, a bodyable to patiently endure hardships and a wife that does not breach his trust regarding herself and his property. (Baihaqî) In order to achieve the best of bothworlds we need to consciously work towards acquiring the following fourblessings: Gratitude: Too often, we take the favours ofAllâh for granted. We feel aggrieved, deprived, and display ingratitudewhen destiny does not accord with our insatiable dreams and desires Consider the following: If you have food in the refrigerator, clothes on your back, a roof overhead and a place to sleep ... you are richer than 75% of this world. If you have money in the bank, in your wallet, and spare change in a dish someplace... you are among the top 80% of the worlds wealthy. If you woke this morning with more health than illness... you are more blessed than the million who will not survive this week. If you have never experienced thedanger of battle, the loneliness of imprisonment, the agony oftorture, or the pangs of starvation you are more blessed thanthree million people in the world. If your Parents are still alive andstill married ... you are very rare. If you hold up your head with asmile on your face and are truly thankful you are blessedbecause the majority can, but most do not. If you can read this message... youjust received a double blessing in that someone was thinking of youand, furthermore, you are more blessed than over two billion people in the world that cannot read at all. (Courtesy: Al Balagh) Nabî has said: The first (condition) for the reformation of this Ummah isconviction and abstinence, whilst the first cause of its destruction willbe miserliness and (unending) desires. (Baihaqî) Zikr The Holy Prophethas said: The parable of one who remembers Allâh and one who does not, is like the living and the dead. (Bukharî Muslim) We have become spiritually dead individuals with no sense of drive. We neither fear the Wrath of Allâh, nor yearn for His Pleasure. Hence, religion has become an oppressive imposition designed to deprive us of the pleasures of life. How often do we recite the Holy Qurân? When last did we spend time pondering and chanting the Glory of Allâh? The Holy Qurân refers to this kind of spiritual death in the following words: They have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear, They are like cattle: nay even less conscious of the right way They live like animals conscious only of fulfilling their natural desires without giving any thought to the purpose of existence. Hearts rust as metal does, and the polish for the heart is the zikr of Allâh! Zikr is the spiritual rain that renders the heart fertile and allows for the lush growth of virtue. Patience: We have become selfish, impatient and intolerant, losing our self-composure at the least bit of irritation. We have become pessimists who fret at the presence of thorns oblivious to the beauty of the rose. We become despondent and repeatedly bemoan the
ISLAMIC WEDDING by Moulana M. Saleem Dhorat WEDDING OF FAATIMAH (RADHIYALLAAHU ANHA) Faatimah (Radhiallaahu Anha) is the youngest daughter of our beloved Prophet (Sallallaahu Alayhi Wasallam). Out of all the children, he was the most beloved to him. He said, 'The Queen of the ladies in Jannat is Faatimah.' He also said, 'Faatimah is part of my body. Whoever grieves her, grieves me.' When Faatimah (Radhiallaahu Anha) reached the age of fifteen, proposals for her marriage began to come from high and responsible families. But the Prophet (Sallallaahu Alayhi Wasallam) remained irresponsive. Ali (Radhiallaahu Anhu), who was 21 at the time, says: It occurred to me that I should go and make a formal proposal, but then I thought, 'How could this be accomplished, for I possess nothing.' At last, encouraged by the Prophet's kindness, I went to him and expressed my intention to marry Faatima (Radhiyallaahu Anha). The Prophet (Sallallaahu Alayhi Wasallam) was extremely pleased and asked, 'Ali! Do you possess anything to give her in Mahr?' I replied, 'Apart from a horse and an armour I possess nothing.' The Prophet (Sallallaahu Alayhi Wasallam) said, 'A soldier must, of course, have his horse. Go and sell away your armour.' So, Ali (Radhiallaahu Anhu) went and sold his armour to Uthmaan (Radhiallaahu Anhu) for 480 Dirham and presented it to Rasulullah (Sallallaahu Alayhi Wasallam). Bilaal (Radhiallaahu Anhu) was ordered by the Prophet (Sallallaahu Alayhi Wasallam) to bring some perfume and a few other things and Anas (Radhiallaahu Anhu) was sent to call Abu Bakr, Uthmaan, Talhah, Zubayr with some companions from the Ansaar (Radhiallaahu Anhum). When these men arrived and had taken their seats, the Prophet (Sallallaahu Alayhi Wasallam) recited the Khutbah (sermon) of Nikaah and gave Faatimah (Radhiallaahu Anha) in marriage to Ali (Radhiallaahu Anhu). He announced, 'Bear you all witness that I have given my daughter Faatimah in marriage to Ali for 400 Mithqaal of silver and Ali has accepted.' He then raised his head and made Dua saying, 'O Allah, create love and harmony between these two. Bless them and bestow upon them good children.' after the Nikaah, dates were distributed. When the time came for Faatimah (Radhiallaahu Anha) to go to Ali's (Radhiallaahu Anhu) house, she was sent without any clamour, hue and cry accompanied Umm Ayman (Radhiallaahu Anhu). After the Aaisha Salaat, the Prophet (Sallallaahu Alayhi Wasallam) went to their house, took permission and entered. He asked for a basin of water, put his blessed hands into it and sprinkled it on both Ali (Radhiallaahu Anhu) and Faatimah (Radhiallaahu Anha) and made Dua for them. The sovereign of both worlds gave his beloved daughter a silver bracelet, two Yemeni sheets, four mattresses, one blanket, one pillow, one cup, one hand-grinding mill, one bedstead, a small water skin and a leather pitcher. In this simple fashion, the wedding of the daughter of the leader of the worlds was solemnised. In following this Sunnah method, a wedding becomes very simple and easy to fulfill. SOME METHODS DERIVED FROM THE ABOVEMENTIONED MARRIAGE The many customs as regards engagement are contrary to the Sunnah. In fact, many are against the Shariah and are regarded sins. A verbal proposal and answer is sufficient. To unnecessarily delay Nikah of both the boy and the girl after having reached the age of marriage is incorrect. There is nothing wrong in inviting one's close associates for the occasion of Nikah. However, no special pains should be taken in gathering the people from far off places. It is appropriate that the bridegroom be a few years older than the bride. If the father of the girl is an Aalim or pious and capable of performing Nikah,
A System that has Crumbled It was the practice of the Prophet to accept bayah (pledge of obedience) from his Companions at the time they entered into Islam. In addition, he sought their pledge on other special occasions, (or, occasionally, without any occasion). Such bayah was approved by Allah who mentioned one of the pledges in a Quranic passage. Such bayah was also necessary because Islamic call was new, and the meaning of the Kalimah Shahadah was not apparent to the pre-Islamic Arabs. On the occasion of the bayah, the Prophet explained to them what entry into Islam meant in theoretical and practical terms, and that, pronouncement of the Kalimah was pronouncement of ones willingness to henceforth obey Allah and His Messenger. History tells us that there had been bayah before the advent of Islam, and hadith literature informs us that there will be a bayah at the advent of the Mahdi as another (perhaps the final) at Bayt al-Maqdis, probably during the time of the closing events. Subsequent to the Prophet, bayah of obedience to Allah and His Messenger was not considered necessary because of the spread of knowledge and the general understanding that without willingness to obey Allah and His Messenger, there could be no Islam. People freshly entering into Islam, therefore, at the time of the Companions and their followers, were not asked to execute a pledge to this effect since they knew the demands of the testimony of Islam: it was shelving of ones older way of life in favor of the new one they were embracing. Islam was submission to Allah, no more and no less. Everyone lived by Islamic ordinances, the society was modeled on the Islamic pattern, the economy ran on Islamic principles, the state was guided by Islamic injunctions, and there was no question of obedience to any other, than Allah and His Messenger. Although out of use for a while in the strict religious sense, bayah acquired a political character after the Prophet. Since there could be more than one claimant to Muslim leadership, meaning, political authority, it became necessary to seek the pledge of obedience from the citizens for only one nominate or claimant; and hence, he who refused to take a pledge, was thought to be refusing to be in the mainstream, parting his ways with the Jamaah. The first bayah of this nature was instituted by Umar ibn al-Khattab, who pledged his own hand to the first Khaleefah, Abu Bakr. It is in this political sense that the Prophet is reported to have said that he who died without having entered into a pledge, died a Jaahiliyy death. It was political bayah that he meant, that is, bayah at the hands of a Khaleefah or Ameer, to obey him in political matters (and not personal), so long as he did not command a wrong. A bayah covering obedience to Allah and His Messenger was uncalled for because any other alternative was simply out of the question. With weaknesses creeping in, however, after a few centuries there began to appear Muslims who failed to lead a purely Islamic life, or who did not, for a variety of reasons, possess enough knowledge to be able to lead their lives in a manner desired by Islam. Nonetheless, at a point in their lives they retreated from their life of disobedience, hoping to, thereonward, lead the life of total devotion to Allah. Yet, many had no idea what they were to do by way of reformation, repentance, penance and atonement for what they had neglected so far. There were others who were aware of their own moral shortcomings, conscious of the need to purify themselves, but did not know how to go about doing it, or control their base instincts before getting into a worse situation. Naturally, they sought a person who was knowledgeable and devoted to Allah who could help. There were of course many who could, and the system of bayah with a religious character reappeared. But, since Shuyukh had no ecclesiastical power, bayah at their hands remained, primarily, the expression of a mere wish. It did not, and could not acquire the characteristics of a religious obligation. The dubious nature had its implications. Experience taught the Shuyukh that mere admonition on their part, and pious intentions on the part of their followers, were not the cure for the anomalies. Those who came to them for help did not always live by what they were taught. And yet, their own names could be dragged into the misdeeds of their followers. It could be said, So and so is of such poor character, although he attends the assembly of such and such a Sheikh! The Shuyukh therefore developed a whole plan of action and techniques of reformation complete with a kind of curriculum for those who would pledge their hands to them promising to obey Allah and His Messenger. They also added obedience to themselves as a necessary ingredient of the bayah and the right to inquire and told what
ME'RAJ AT A GLANCE In the 5th year of the Prophethood of Rasulullah (SAW) Allah Ta'ala ordered Jibracel (AS) to accompany His beloved Messenger on a historic and miraculous journey from Makkah to Jerusalem and then through the seven heavens and finally back to Makkah. All this Allah did out of His power in a short span of time. Allah refers to this demonstration of His Majesty in the Quran where He says: GLORY BE TO HIM WHO CARRIED HIS SERVANT BY NIGHT FROM THE MUSJIDUL HARAAM (SACRED MUSJID) TO THE MUSJIDUL AQSA (FURTHEST MUSJID) WHOSE PRECINCTS WE HAVE BLESSED THAT WE MIGHT SHOW OF OUR SIGNS, FOR HE IS THE HEARER AND SEER. (Bani Israeel 17: 1). The Ahaadeeth of Rasulullah (SAW) which contain elaborate accounts concerning Me'raj in Bukhari, Muslim and other reliable collections have been narrated by about 30 Sahaba (RA). It is the unanimous belief of the early and later scholars of Islam that Rasulullah (SAW) was taken on this journey in body and soul and in a state of complete wakefulness. However for purposes of brevity let us look at a synopsis of this event extracted from Allama Ibn Katheer in his famous Tafseer ibn Katheer: The truth of the matter is that Nabi (SAW) was taken on this journey by night (ISRA) in a state of complete wakefulness from Makkah to Baytul Muqaddas, riding on his Buraaq. When he reached the door of Musjidul Aqsa, he tethered the animal to the door, entered the Musjid and performed two takaats of Tahiyyatul Musjid. Thereafter, he was taken on the Me'raj which was like ascending a flight of stairs until he reached the sky of the earth and from there onwards to the remainder of the seven heavens. In every heaven he was met by its inhabitants and greeted the different Prophets in the heavens according to their status until he met Musa Kaleemullah (AS) in the sixth and Ebrabim (AS) in the seventh heaven. From there he proceeded to the point where the screech of the pen of Taqdeer could be heard and he saw the Sidratul Muntaha which was draped with a large number of sheets of gold and various other colours and surrounded (from all sides) by the Angels. There he saw Jibraeel (AS) in his original form with 600 wings of such magnitude that one flap of his green wings completely covered the horizon and he saw also the Baytul Ma'moor (the Kaaba of the Angels) and Ibrabeem Khaleel (AS), the builder of the Kaaba on the earth resting against it. This Baytul Ma'moor is entered everyday by 7 Angels for the sake of worship. The number of the Angels is such that no Angel will be able to return there a second time till the Day of Qiyaamah. Nabi (SAW) was also shown Jannah and Jahannum and also received the command of 50 times daily salaah which was later reduced to five by virtue of the mercy of Allah Ta'ala. Thereafter, Rasulullah (SAW) returned to Baytul Muqaddas where the various Prophets had gathered. He led their all in what is believed to be the Fajr Salaah. Rasulullah (SAW) then left Baytul Muqaddas riding on the Buraaq and reached Makkah before daybreak. Allah knows best. (Tafseer ibn Khatheer Pg.25 Vol. 1) The Me'raj of Rasulullah (SAW) is not only a manifestation of the sublime power of Allah Ta'ala but allows us a glimpse into the physical and spiritual powers of Rasulullah (SAW) is well. The strength and power of Rasulullah (SAW) lay in nothing other than his Sunnah. The lesson for the Muslim Ummah of today is that instead of remaining over-awed by the technological and mundane advancements of those around us, let us realise that we can draw from a greater powerhouse by emulating the Sunnah of our Beloved (SAW) Moulana S Jeebhai - Looking for earth-friendly autos? Browse Top Cars by Green Rating at Yahoo! Autos' Green Center.
THE PHYSICAL (BODY AND SOUL) ME'RAAJ Among the many fascinating incidents and dazzling miracles of Nabi (S.A.W.), the journey of Me'raj holds an exceptionally exalted position. Nabi (S.A.W.) was called up to the heavens, travelling through the seven skies and treading in such realms where even angels were not allowed entry. The closest that any creation of Allah could have been to Allah. This dignity and honour was granted to Nabi (S.A.W.) on this night. Never before had anyone in physical form attained such heights. Every aspect of this journey is miraculous and defies the limited intellect and puny mental capacity of man. However, when people of Imaan, transcend the narrow and confined world of crass intellectualism; they are blessed by the faculty of Iman - divine conviction which supercedes all human faculties of the sensory and cerebral type. INCREDIBLE SPEED OF ME'RAJ Looking at it from the distance aspect - it is a mind boggling feat. From Makkah to Jerusalem and from Jerusalem to outer space, up into the skies, through the seven firmaments and well beyond, to Jannah, Jahannum, and the other secrets of the universe and then back home . in a short span of time. Relying on the strength of the puny human intellect, many have rejected this incident outright, starting from Abu Jabl and company right down to the bright sparks of present times. This incredible speed could have been doubted in those times, but today with scientific achievements and advances in technology, man has already reached the moon and beyond and will achieve much more as science and technology move ahead with leaps and bounds According to Einstein, speed conquers space, thus the faster the journey, the shorter the space. If these types of feats can be achieved by man through his limited intelligence and resources, then has not Almighty Allah, the Supreme, Master and Creator of man and man's resources the power and might to subjugate the forces of nature? Thus enable Nabi (S.A.W.) to traverse the celestial realms at incalculable speed. FANCIFUL INTERPRETATION: A SUBTLE REJECTION OF ME'RAJ Another group of people have taken another stance with regard to the incident of Me'raj. They have not openly rejected the Me'raj, but have attempted to interpret it in such a manner that is tantamount to the rejection of Me'raj. This is merely a sugar-quoted rejection of Me'raj. While this form is more subtle, the end result being the same in both instances. They have attempted to scuttle the reality of the Me'raj to being a mere dream and not much more... This is completely contrary to the spirit of Me'raj and an indirect contradiction of the Quranic concept of Me'raj. According to the subtle nuances of the verses relating to Me'raj (Bani Israaeel;1 + Najm;2) it is evident that this was no spiritual experience in a dream - it was a physical journey in the true sense of the word just like someone flying from say, New York to London nowadays. If the verse of Surah-Bani Israel is studied carefully, there are manifest indications that this was a physical journey. For instance the verse commences with the word 'Subhaan' which means Glorified be that Being - Allah; it is a known fact that in the Arabic context and especially in the Qur'anic background, the word denotes a wondrous event; an amazing incident, a baffling occasion; a miraculous happening. The fact that Me'raj occurred in the physical sense, this is the matter that tends such incredulence to this event that to this event that its description commences with the word 'Subhaan' in the Qur'an. Had this been merely a spiritual / dream experience, what element of wonder is left in it anymore? Dreams are seen by all. Anyone could dream he is
The Demonization of Taliban:Letter to the Wall Street Journal We are living in a worldthat chooses to show its civility by condemning imaginary crimesby Muslims rather than the real crimes against them. By Khalid Baig Posted: 4 Rabi-ul-Awwal 1422, 27 May 2001 Letter to Wall Street Journal in response to the articleby its feature editor, Tunku Varadarajan. A man by the name of Tunku Varadarajan has tried, convicted,and lambasted the Taliban for words they did not utter and acts they did not perform. Taliban's Roving Ambassador Syed Rahmatullah Hashmi spoke atmany forums during his recent visit. I was there when he spoke at theUniversity of Southern California. In fact the transcript of his talk isavailable for all to read at our web site. (The Invisible Afghanistan: http://www.albalagh.net/current_affairs/syed_hashmi.shtml) The identification is only for the purpose of granting exemption where it is due. Is that bad? Ask the Hindu and Sikh community leader, Inder Singh Majboor, who said they are happy with the ruling. [BBC] When the world is destroying our future with economicsanctions, then they have no right to worry about our past. I called myheadquarters, I asked them, why are they going to blow the statues, and Italked to the head of the council of scholars of people, who had actuallydecided this. He told me that UNESCO and an NGO from Sweden, or from one ofthese Scandinavian countries Norway, Sweden, one of these they had actuallycome with a project of rebuilding the face of these statues, which have wornby rain. The council of people told them to spend that money in saving thelives of these children, instead of spending it to restore these statues. Andthese guys said, 'No, this money is only for the statues.' And the people werereally pissed off. They said that, if you don't care about our children, weare going to blow those statues. If you were in such a situation what wouldyou do? If your children are dying in front of your eyes, and you are undersanctions, and then the same people who have imposed sanctions are coming andbuilding statues here? What would you do? This account was in fact confirmed by the carefulrebuttal from State Department spokesman Richard Boucher on March 20,2001, who called the allegations inaccurate and self-serving. He couldnot say that Hashmi was lying and no such incident had taken place before thedecision to destroy the statues. Rather his defense was that although theNGO's had gone there with the obscene idea of renovating statues in the midstof death, as Hashmi said, but some other NGOs were also providing some moneyto the people! Now Mr. Varadarajan is informing us that the offers of moneyfor the protection of the statues were made after the Taliban announced theywould destroy the un-Islamic idols. I would like to think that he is merely confused about the later offers of money and ignorant of the original NGO project. But his solemn assertions and air of certainty make one wonder whether his confusion was elsewhere; that while his parents sent him to school to become a lawyer, he got confused and instead became a liar. The identification badges have been compared with the Nazi tagging of Jews by a fierce propaganda machine. It is a minor detail that the Hindus who had left Afghanistan during the civil war came back after the Taliban take over, precisely because of the peace and protection they provided. After having destroyed the character and credibilityof the accused, Mr. Varadarajan then proceeds to convict him for a conspiracyto commit genocide. Here again the truth is stranger than fiction. Here is thereal
JAMIATUL ULAMA (KWAZULU-NATAL) THE BAATIL SECT by Dr Rashid (UAE) Ahmadiyya Movement is following in the footsteps of Christian Missionaries and is engaged in actively misguiding ignorant unsuspecting Muslims into their fold by pretending to be Sunni Muslims and Champions of Islam. Their tactics include setting up centres, clinics, schools, publishing weekly/monthly literature in upto 120 languages, publishing distorted translations of Holy Quran in various languages. They have 24 hour TV broadcasts by the name of MTA via Global Beam, costing around U$75000 per day. In addition they have daily Radio broadcasts in several languages from various bands. Question is who is paying for such enormous propaganda campaign? Qadianis/Ahmadis would have us believe that it is their donations, but one would be very naive to believe that. However this issue can be easily understood when one looks at this movement in historical perspective. In 19th Century, British usurped the power from the Muslims when they landed in India.As a result they faced repeated Movements of Jihad from the Muslim quarters. In 1868 a Parliamentary Commission of Enquiry came to India, consisting of MPs, Journalists and Church Officials, to find a solution of this spirit of Jihad. They submitted their report in 1870 to the British Parliament, entitled 'THE ARRIVAL OF BRITISH EMPIRE IN INDIA'. In this report they recommended that the mentality of Muslims is such that if they accept someone as their religious leader then they follow him blindly. If someone can be found who claim to be an apostolic prophet then the target can be achieved, since Muslims are waiting for the coming of a Messiah and Mahdi. Mirza Ghulam Ahmad Qadiani was chosen for the task for his ancestral links with the British Raj. Mirza Ghulam launched himself as a Rejuvenator of Islam and a servant of Holy Prophet Muhammad (Sallallaahu Alayhi Wasallam). Soon some followers gathered around him, consisting some of the Government employees who wanted to please the Raj. However some of these followers sincerely believed in Mirza's claims of being a servant of Islam. He formed Ahmadiyya Movement in 1890. Soon Mirza claimed to be Messiah, Imam Mahdi and a prophet in his own right. Servant became the Master! In this capacity he abrogated Jihad. Despite protests from Muslims, Mirza and his movement flourished under the benevolent of the British Raj. Muslims could do little to contain this heretical doctrine that was being grafted into the body of Islam. Mirza died in 1908 while Ahmadiyya Movement continue to enjoy support from the Colonial Masters, who utilised their services as Spies in various Muslim countries during the 1st and 2nd World Wars. With the Independence of Pakistan, Ahmadiyya Movement regained new life under the patronage of Sir Zafarullah Khan, the 1st Foreign Minister of this newly founded country. Taking advantage of the chaotic situations, he filled the Civil, Foreign, Judicial and Military Services with Qadiani followers. Every Pakistan Foreign Post in various parts of the world effectively served as a Qadiani base and at the expense of Government of Pakistan, missionary centres were established in different countries. Rapid promotions were given to those who converted to Qadianism or were Qadiani sympathisers. This resulted in serious uprising by the Muslims in early 1950s which was brutally crushed by the police and army, imposing Martial Law in parts of Punjab.Government wanted to remove Sir Zafarullah Khan but USA threatened to stopped the supply of grain to this new Islamic Republic in its infancy! However the first serious blow came to this Movement when Islamic Scholars of 124 countries met under the auspices of Rabita Alam Islam (Muslim World League) in Makkah and declared Mirza Ghulam Ahmad and his followers as apostates and out of the fold of Islam. Soon Pakistani Parliament by a unanimous vote passed a Constitutional Amendment declaring Qadianis as a non-Muslim minority. Thus the fate of this Jama'at was sealed for ever. However by that time they were well entrenched in various parts of Africa and West. In the name of Persecution on religious grounds, they started getting immigration/asylum in various countries. With the fall of Communism and break down of Russia, West suddenly realised that the threat of Islamic revival in much more dangerous than communism ever was. Reports that Islam is the fastest growing religion in the Western Hemisphere are disturbing indeed for them. Various strategies are being adopted to contain this threat of Islam and supporting Ahmadiyya Movement is one such strategy. Making a person Qadiani, is one Muslim less. West knows that and Ahmadiyya Movement Hierarchy knows that too but just as they played the role of spies in the WW, they are willing to play the role of fifth columnists among the
Boycott Israel [IslamCity] The Prophet�s (Sallallaahu Alayhi Wasallam) Prayer - according to the Hanafi Madhab
The Prophets (Sallallaahu Alayhi Wasallam) Prayer - according to the Hanafi Madhab The Position of the Hands in Qiyaam Abi Juhaifa narrates that Hadhrat Ali (Radhiallahu anhu) states: To place one palm over the other, beneath the navel is from the Sunnah of Salaat. Sunan Abi Dawood page 72 this narration is in the famous edition of Ibn Arabi reference Ilaus Sunan page 166; Dare Qutni page 286 To say Bismillah Silently Hadhrat Anas (Radhiallahu anhu) narrates that: I read salaah with Rasulullah (Sallallaahu Alayhi Wasallam) and Abu Bakr and Umar and Uthman (Radhiallahu anhum) and I did not hear any of them read Bismillahi al-Rahmaan al-Raheem. Muslim vol.1 page 172 Not to recite Fatihah behing the Imaam Hadhrat Abu Hurairah (Radhiallahu anhu) is narrated to have said that Rasulullah (Sallallaahu Alayhi Wasallam) said: The Imam has been appointed to be followed. Thus, when he says the takbeer, you also say it, when he recites, remain silent and when he says, 'Samiallaahu liman hamidah', say 'Rabbana lakal hamd.' Nasai vol. 1 page 146 Hadhrat Abu Moosa Ash'ari narrates: Rasulullah (Sallallaahu Alayhi Wasallam) delivered a sermon in which he outlined our sunnah for us, taught us our salaah and instructed, 'When you perform your salaah straighten your rows then one of you lead the rest in prayer. When he says the takbeer you also say it, when he recites, remain silent and when he reaches 'Ghayril maghdhubi alayhim waladhaalleen' say ameen and Allah will accept your plea' Muslim vol. 1 page 174 The saying of Aameen silently Hadhrat Wail Ibn Hajr (Radhiallahu anhu) narrated that he performed salaah in the company of Rasulullah (Sallallaahu Alayhi Wasallam) who, when reaching 'Ghayril maghdhubi alayhim waladhaalleen', said aameen keeping his voice subdued. Musnad Ahmed vol. 4 page 316; Dare Qutni vol. 1 page 334 Raising the hands only whilst saying takbeer tahrimah Hadhrat Alqama reports that Abdullah Ibn Mas'ood (Radhiallahu anhu) said: Shouldn't I perform Rasulullah's (Sallallaahu Alayhi Wasallam) prayer for you? He performed the salaah and did not raise his hands except at the first takbeer. Nasai vol. 1 page 158 Not to do Jalsa-e-istrahat (rest for a while) between two rakaats Hadhrat Abu Hurairah (Radhiallahu anhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) used to stand from the sajdah on his feet. Tirmidhi vol. 1 page 64 To sit on the left foot and to prop up the right Hadhrat Aisha (Radhiallahu anha) says that Rasulullah (Sallallaahu Alayhi Wasallam) started his salaah with the initial takbeer (she mentions the whole procedure then) and he sat on his left foot and propped his right. Muslim vol. 1 page 194/5 The sunnah rak'ats of Fajr Hadhrat Abu Saeed Khudri (Radhiallahu anhu) narrates: I heard Rasulullah (Sallallaahu Alayhi Wasallam) saying, 'There is no salaah after the morning prayer until sunrise and there is no salaah after Asr until sunset.' Bukhari vol. 1 page 82/3 To read Fajr in the light Rafe Ibh Khudaij (Radhiallahu anhu) narrates that he heard Rasulullah (Sallallaahu Alayhi Wasallam) say, 'Read the Fajr prayer in the light, because doing so has an enormous reward.' Tirmidhi page 40. The Witr Salaat Abdullah Ibn Abbas (Radhiallahu anhu) narrated that Rasulullah (Sallallaahu Alayhi Wasallam) would perform three rak'ats witr. In the first rak'ah he would recite, 'Sabbihisma rabbikal a'alaa (Surah A'alaa)', 'Qul ya ayyuhal kafiroon (Surah Kafiroon)' in the second and 'Qul huwallahu ahad (Surah Ikhlaas)' in the third. Tirmidhi vol.1 page 106; Nasai vol. 1 page 249; Ibn Majah vol.1 page 82. Not to perform Nafl Salaah before Maghrib Hadhrat Ta'oos reports that Hadhrat Ibn Umar (Radhiallahu anhu) was asked about the two rakah's before maghrib. He said, 'I have not seen anyone at the time of Rasulullah sallallaahou alaihe wassallam read them.' Abu Daood vol. 1 page 182 Not to combine prayers except in the period of Hajj Ibn
The Disease of Kibr (Pride) ...The second characteristic that everyone has to be cautious of, but especially those people who are studying the `ilm, who have been given by Allaah (subhaanahu wa ta`aalaa), who have been blessed by Allaah (subhaanahu wa ta`aalaa) to have knowledge and to be making da`wah, these people have to be very careful about a disease that comes to people of this nature many times, unfortunately, and this is the disease of kibr, of arrogance and pride. And sometimes the way this is reflected is where the person refuses and does not want anyone to correct him, or at least he will not accept correction from certain people. Ya`nee he may accept correction or be told that he is wrong by someone who is from his group, someone who is a close friend of his, but anybody else, he will look down upon anyone else, and he will not accept any kind of criticism from anybody else, and this is kibr. This is pride and arrogance, as described in the hadeeth of the Prophet (sallallaahu `alayhi wa sallam). The Prophet (sallallaahu `alayhi wa sallam) said that no one who has even a mustard grain seed weight of kibr in his heart, no one who has this in his heart will enter Jannah. Someone asked the Prohpet (sallallaahu `alayhi wa sallam), he said that a man loves to have nice clothing on, put nice shoes., and he understood this is may kibr; the Prophet (sallallaahu `alayhi wa sallam) said, Allaah is beautiful and loves beauty, ya`nee this is not kibr, but kibr is to reject the truth and to look down upon the people, to reject the truth for example when it comes to you from the source you do not like, when it comes to you from someone perhaps who is not as much upon the right path as you think you are, and to look down upon other people and to disgrace them, this is kibr. You have to realize that, I don't care if you are the biggest `aalim in the world, you could make a mistake sometimes, that some child could come up to you and say, you know, that was a mistake. Al-Bukhaaree was just 11 or 12 years old the first time he corrected his shaykh. This is something that we have to be very careful about especially as I said when we are involved in da`wah and in giving knowledge. Because it is really when one gets knowledge that he feels, who are you to talk to me,... don't talk to me, you have a problem with me,... go talk to the ulamaa', and have the ulamaa' come and talk to me. This is a problem, and it is very dangerous unfortunately. - Never Miss an Email Stay connected with Yahoo! Mail on your mobile. Get started!
Americans Have Lost Their Country by Paul Craig Roberts The Bush-Cheney regime is America's first neoconservativeregime. In a few short years, the regime has destroyed the Bill of Rights, theseparation of powers, the Geneva Conventions, and the remains of America's moralreputation along with the infrastructures of two Muslim countries and countlessthousands of Islamic civilians. Plans have been prepared, and forces moved intoplace, for an attack on a third Islamic country, Iran, and perhaps Syria andHezbollah in Lebanon as well. This extraordinary aggressiveness toward the US Constitution, international law, and the Islamic world is the work, not of a vast movement, but of a handfulof ideologues principally Vice President Dick Cheney, Donald Rumsfeld, LewisLibby, Douglas Feith, Paul Wolfowitz, Richard Perle, Elliott Abrams, ZalmayKhalilzad, John Bolton, Philip Zelikow, and Attorney General Gonzales. Theseare the main operatives who have controlled policy. They have been supportedby their media shills at the Weekly Standard, National Review,Fox News, New York Times, CNN, and the Wall Street Journal editorial page and by scholars in assorted think tanks such as the American Enterprise Institute. The entirety of their success in miring the United States in what could become permanent conflict in the Middle East is based on the power of propaganda and the big lie. Initially, the 9/11 attack was blamed on Osama bin Laden, but after an American puppet was installed in Afghanistan, the blame for 9/11 was shifted to Iraq's Saddam Hussein, who was said to have weapons of mass destruction that would be used against America. The regime sent Secretary of State Colin Powell to tell the lie to the UN that the Bush-Cheney regime had conclusive proof of Iraqi weapons of mass destruction. Having conned the UN, Congress, and the American people, the regime invaded Iraq under totally false pretenses and with totally false expectations. The regime's occupation of Iraq has failed in a military sense, but the neoconservatives are turning their failure into a strategic advantage. At the beginning of this year President Bush began blaming Iran for America's embarrassing defeat by a few thousand lightly armed insurgents in Iraq. Bush accuses Iran of arming the Iraqi insurgents, a charge that experts regard as improbable. The Iraqi insurgents are Sunni. They inflict casualties on our troops, but spend most of their energy killing Iraqi Shi'ites, who are closely allied with Iran, which is Shi'ite. Bush's accusation requires us to believe that Iran is arming the enemies of its allies. On the basis of this absurd accusation a pure invention Bush has ordered a heavy concentration of aircraft carrier attack forces off Iran's coast, and he has moved US attack planes to Turkish bases and other US bases in countries contingent to Iran. In testimony before Congress on February 1 of this year, former National Security Adviser Zbigniew Brzezinski said that he expected the regime to orchestrate a head-on conflict with Iran and with much of the world of Islam at large. He said a plausible scenario was a terrorist act blamed on Iran, culminating in a 'defensive' US military action against Iran. He said that the neoconservative propaganda machine was already articulating a mythical historical narrative for widening their war against Islam. Why is the US spending one trillion dollars on wars, the reasons for which are patently false. What is going on? There are several parts to the answer. Like their forebears among the Jacobins of the French Revolution, the Bolsheviks of the communist revolution, and theNational Socialists of Hitler's revolution, neoconservatives believe that theyhave a monopoly on virtue and the right to impose hegemony on the rest of theworld. Neoconservative conquests began in the Middle East because oil and Israel,with which neocons are closely allied, are both in the Middle East. The American oil giant, UNOCAL, had plans for an oil and gas pipeline through Afghanistan, but the Taliban were not sufficiently cooperative. The US invasion of Afghanistan was used to install Hamid Karzai, who had been on UNOCAL's payroll, as puppet prime minister. US neoconservative Zalmay Khalilzad, who also had been on UNOCAL's payroll, was installed as US ambassador to Afghanistan. Two years later Khalilzad was appointed US ambassador to Iraq. American oil companies have been given control over the exploitation of Iraq's oil resources. The Israeli relationship is perhaps even more important. In 1996 Richard Perle and the usual
Boycott Israel [IslamCity] Would you advise individuals to study hadith from al-Bukhari and Muslim on their own?
Would you advise individuals to study hadith from al-Bukhari and Muslim on their own? ©Nuh Ha Mim Keller 1995 Any Muslim can benefit from reading hadiths from al-Bukhari and Muslim, whether on his own or with others. As for studying hadith, Sheikh Shuayb al-Arnaut, with whom my wife and I are currently reading Imam al-Suyuti's Tadrib al-rawi [The training of the hadith narrator], emphasizes that the science of hadith deals with a vast and complex literature, a tremendous sea of information that requires a pilot to help one navigate, without which one is bound to run up on the rocks. In this context, Sheikh Shuayb once told us, Whoever doesn't have a sheikh, the Devil is his sheikh, in any Islamic discipline. In other words, there are benefits the ordinary Muslim can expect from personally reading hadith, and benefits that he cannot, unless he is both trained and uses other literature, particularly the classical commentaries that explain the hadiths meanings and their relation to Islam as a whole. The benefits one can derive from reading al-Bukhari and Muslim are many: general knowledge of such fundamentals as the belief in Allah, the messengerhood of the Prophet (Allah bless him and give him peace), the Last Day and so on; as well as the general moral prescriptions of Islam to do good, avoid evil, perform the prayer, fast Ramadan, and so forth. The hadith collections also contain many other interesting points, such as the great rewards for acts of worship like the midmorning prayer (duha), the night vigil prayer (tahajjud), fasting on Mondays and Thursdays, giving voluntary charity, and So on. Anyone who reads these and puts them into practice in his life has an enormous return for reading hadith, even more so if he aims at perfecting himself by attaining the noble character traits of the Prophet (Allah bless him and give him peace) mentioned in hadith. Whoever learns and follows the prophetic example in these matters has triumphed in this world and the next. What is not to be hoped for in reading hadith (without personal instruction from a sheikh for some time) is two things: to become an alim or Islamic scholar, and to deduce fiqh (Islamic jurisprudence) from the hadiths on particulars of sharia practice. Without a guiding hand, the untrained reader will misunderstand many of the hadiths he reads, and these mistakes, if assimilated and left uncorrected, may pile up until he can never find his way out of them, let alone become a scholar. Such a person is particularly easy prey for modern sectarian movements of our times appearing in a neo-orthodox guise, well financed and published, quoting Quran and hadiths to the uninformed to make a case for the basic contention of all deviant sects since the beginning of Islam; namely, that only they are the true Muslims. Such movements may adduce, for example, the well-authenticated (hasan) hadith related from Aisha (Allah be well pleased with her) by al-Hakim al-Tirmidhi that the Prophet (Allah bless him and give him peace) said, Shirk (polytheism) is more hidden in my Umma than the creeping of ants across a great smooth stone on a black night . . . (Nawadir al-usul fi marifa ahadith al-Rasul. Istanbul 1294/1877. Reprint. Beirut: Dar Sadir, n.d., 399). This hadith has been used by sects from the times of the historical Wahhabi movement down to the present to convince common people that the majority of Muslims may not actually be Muslims at all, but rather mushrikin or polytheists, and that those who do not subscribe to the views of their sheikhs may be beyond the pale of Islam. In reply, traditional scholars point out that the words fi Ummati, in my Umma in the hadith plainly indicate that what is meant here is the lesser shirk of certain sins that, though serious, do not entail outright unbelief. For the word shirk or polytheism has two meanings. The first is the greater polytheism of worshipping others with Allah, of which Allah says in surat al-Nisa, Truly, Allah does not forgive that any should be associated with Him [in worship], but forgives what is other than that to whomever He wills (Quran 4:48), and this is the shirk of unbelief. The second is the lesser polytheism of sins that entail shortcomings in one's tawhid or knowledge of the divine unity, but do not entail leaving Islam. Examples include affection towards someone for the sake of something that is wrongdoing (called shirk because one hopes to benefit from what Allah has placed no benefit in), or disliking someone because of something that is right (called shirk because one apprehends harm from what Allah has placed benefit in), or the sin of showing off in acts of worship, as mentioned in the sahih or rigorously authenticated hadith that the Prophet (Allah bless him and give him peace) said, The slightest bit of showing off in good works is shirk (al-Mustadrak ala al-Sahihayn. 4 vols. Hyderabad, 1334/1916. Reprint
UNABLE TO STOP SINNING ?? A man came to Ibrahim ibn Adham, may Allah be pleased with him, and said, Abu Ishaq, I am unable to control my self. Please give me something to help me with it. If you accept five conditions, said Ibrahim, and are able to put them into practice, your disobedience will not cause you any problem. Just tell me what they are, Abu Ishaq! the man said. The first is that when you want to disobey Allah you do not eat anything He provides. Then how will I get anything to eat? Everything on the earth is from Him! So is it right to eat His provision and disobey Him at the same time? replied Ibrahim. No, it is not. What is the second condition? When you want to disobey him, move off His land. That is even more difficult! Exclaimed the man. In that case where will I live? Is it right to eat his provision and live on His land and then to disobey Him? asked Ibrahim. No, it is not. What is the third condition? When you want to disobey Him in spite of eating His provision and living on His land, find a place where He will not see you and disobey Him there. What do you mean, Ibrahim? He knows everything that happens even in the most hidden places! So is it right to disobey Him when you eat His provision and live on His land and when you know that He can see everything you do? It certainly is not! the man replied. Tell me the fourth condition. That when the Angel of Death arrives to take your soul, you say to him, 'Give me a reprieve so that I can repent and act righteously for Allah.' But he won't listen to me! Then if you cannot ward off death long enough to give yourself time to repent, and you know that when it comes there will be no reprieve, how can you hope to be saved? What is the fifth? That when the angels of the Fire come to you to take you to the Fire, you do not go with them. They will take me whether I like it or not! exclaimed the man. So how can you hope to be saved? Enough, enough, Ibrahim! I ask Allah's forgiveness and I turn to Him! The man's repentance was sincere and from that time on he was assiduous in his worship and avoided acts of disobedience until the day he died. - Expecting? Get great news right away with email Auto-Check. Try the Yahoo! Mail Beta.
while sitting on a f a Musallee due to old age, illness, etc, CANNOT PERFORM SAJDAH IN THE NORMAL MANNER (by placing the forehead on the ground), he should perform the entire Salaah SITTING. The Ruku and Sajdah must be performed with the indication of the head. The above method applies whether one is sitting on the ground or on a chair. This is the best procedure. One should not perform part of the Salaah standing and part of it sitting. Though the Salaah will be correct if performed standing, it is contrary to the best method. If the abovementioned Musallee is performing Salaah with Jama'ah while sitting on a chair, where does he place his chair? The back legs of the chair should be placed in line with the heels of the musallees who are standing. Thus the shoulders of the Musallee who is sitting will be in line with the rest of the saff. - Never miss an email again! Yahoo! Toolbar alerts you the instant new Mail arrives. Check it out.
Sheikh Hammoud bin 'Uqlâ ash-Shu'aybî, was widely recognized as one of the foremost leading scholars of the Muslim Ummah in the present time. He was known as the scholar of the scholars and taught many of the leading Muslim academics that are among us today. Ash-Shu'aybî died of a heart attack inside a Saudi Arabian prison were he had been held for the past several years. This article on the definition of terrorism has been edited by JUS for Western audiences. Praise be to Allah, Lord of the Worlds, and may Peace and Blessings be upon our Messenger Muhammed, and on his family and companions. Much has been said in an effort to define terrorism. The opinions and understandings expressed so far have been contradictory with respect to the concept, and despite the many definitions and terms which have been placed for the meaning of terrorism, we have not come across a comprehensive definition to the reality of terrorism. Every definition of a reality, if it is not consistent and reflective of the truth, can not be considered a correct definition. Despite many researchers in this field mentioning over one hundred definitions, all of them lack in one way or another, a correct and meticulous definition that we can use to differentiate between acts of terrorism and other acts. A few examples of definitions of terrorism that have been voiced are: Terrorism is an act that naturally causes one to feel insecure and frightful. Terrorism results in the gathering of fear within people, by way of violence. Terrorism is the use of intentional and organized means that naturally stir fear, to attain particular objectives. Terrorism is a barbaric horrific act. Terrorism is an act that contradicts societal modes, and violates of the honour of man. If you were to analyze these definitions, and study the level of specification, and the degree to which one can rely upon them to declare if an act is terrorism, you would conclude that all of these descriptions fail to make a clear categorical explanation of the concept of terrorism. These definitions are either too broad or too precise, or not broad or precise enough, and the differences in the definition of terrorism stem from the different views, interests and ideologies that exist in different countries. Every country explains terrorism in a way that agrees with its policies and interests, regardless of whether the definition agrees with the correct meaning of terrorism or contradicts it. This is the reason that you'll find an act carried out by a group of persons or individuals described as a terrorist act in one instance and you'll find another similar act, perhaps even more barbaric conducted by others that is not considered terrorism. Aprime example is the issue of Palestine. For more than fifty years, the envious Zionists have been giving our Palestinian brothers a taste of the severest punishment. From killing, expulsion, destruction and the devastation of Palestinian homes by those who occupy Palestinian land, this torture is considered an act of self defense by the occupiers and the crusading masters in America and Europe. What the suppressed people of do with the stones is called violence and terrorism! The correct definition of terrorism is based on two factors: - Defining terrorism according to the Arabic language - Defining terrorism according to the Sharee'ah texts As for language, the derivatives of the word terror are terrorise, terrorised and terrorism, which comes from the root word rahiba (to cause fear). Terrify, scare, intimidate, horrify, frighten and affray are all synonymous words and all lead to fear. Some of these words are deeper in meaning than others, and if we were to follow up on this subject in the Noble Qur'an, we will find that rahiba means extreme fear. Allah, the Majestic says: And have fear of Me, and He said, They call upon us, in hope and fear, and He said, And prepare for them what you can, from the power and steeds of war, to terrorise the enemy of Allah and your enemy, i.e. to scare them. Ibn Jareer says: It is said, 'I panicked the enemy', in that I terrorized them, with terror. And from it, is the statement of Tufayl al-Ghanawi Woe to the Mother of Hayy, you struck in their cores, The People of Kulaab, the mornings of panic and terror - you struck fear in them. Ibn Jareer says: Bishr narrated to us, Yazeed mentioned, Sa'eed mentioned, from Qataadah, and draw your hand close to your side to be free from ar-ruhb i.e. from fear. This is the tafseer explanation of ar-ruhb (terror) and ar-ru'b (fear), proving that ar-ru'b is synonymous with ar-ruhb, and its meaning is extreme fear. This is supported by his statement, sallallahu 'alayhi wa salam, I have been given victory through striking fear (ru'b) in the enemy, equivalent to the distance of one month (in
When the Commander of the army in the Battle of Yarmook wrote to Ameer al-Mu`mineen, 'Umar bin al-Khattab he said: We are facing a people who are like sand [in numbers], so equip us with strength and supply us with men. 'Umar, radiallahu 'anhu wrote back to him saying: In the name of Allah, the Benevolent, the Merciful. From the slave of Allah, 'Umar bin al-Khattaab to the commander of the army, so-and-so, son of so-and-so, to proceed: Know that you do not fight your enemy by your strength or numbers, rather you fight them with your righteous actions, so if you rectify them (your actions) you win and if you corrupt them (your actions) you lose. So be on guard from your bad deeds, as you are on guard from your enemy The examples to support this view are many in history. One example is the battle of Yarmook, when the enemy surpassed the Muslims by number and preparation. One narration states that the Romans were 120,000 in number, equipped with the latest weaponry of the time, including catapults, flame throwers and such, and the Muslims were only 12,000 in number, equipped with simple weaponry like swords and arrows. Despite this, the Muslims were still victorious upon their enemy due to the strength of their morale, the basis of which was their belief in Allah and reliance upon Him. This is the true, correct understanding of terrorism, but the enemies of Allah, His Messenger and Religion from amongst the envious Crusaders, and Zionists understand terrorism in another light. To those misguided disbelievers, terrorism is Islam and Jihad: The terrorists are the Mujahid Muslims. For this reason, the disbelievers gathered from all over the earth to fight the Islamic Emirate of Afghanistan under the pretext of fighting terrorism, despite the fact that there is no evidence that linked the Islamic Emirate or Osama bin Laden with what happened in America. The Crusaders and Zionists know with certainty that what happened in New York and Washington occurred at the hands of radical Zionists or Christian movements, but because they saw an Islamic awakening in Afghanistan and they were fearful of the implementation of the Sharee'ah, in that Emirate. They feared that this could spread to the surrounding nations and so they went forth with this terror campaign in which they used all sorts of internationally prohibited weaponry such as cluster bombs, bunker busters and others, killing thousands of civilian men, women and children. is that many of the rulers of the Arabs and Muslims and some of the scholars of Islam sided with the disbelievers. They supported the war against the Muslims in Afghanistan without having any evidence that linked what happened in America to the Taliban government and without knowing the meaning of terrorism as defined by America and its friends in disbelief. For those of you who have taken the time to read what I have written on this issue, you might assume that the sole aim of the Crusaders in their campaign against the Afghan is to crush Islam and Jihad only. While this is the chief aim, the reality is that the Crusaders have other goals in this campaign also. One is to exercise control over the nuclear reactors in that area, like those in Pakistan, because the possession of nuclear weapons by Muslims is regarded as a great threat to the Judeo-Christian Zionist interests. It wasn't long ago that the Zionists destroyed the nuclear reactors in Iraq, and they are making present attempts to harm the nuclear reactors in Pakistan through a conspiracy. Another goal is control of the oil fields in Central Asia in an effort to seek further control of this world. If this were not the case, then the whole world is filled with organised terrorist movements in South America, Peru, Argentina, Colombia, North of America, Europe, Spain, Italy and Russia. Why did they not launch campaigns and declare their war on those countries in which these criminal terrorist movements exist? And if this is a war against terrorism, then the state-sponsored terrorism perpetrated by the Zionists in Palestine, the Americans in Afghanistan, the Serbians in Bosnia and Kosovo are true examples of the reality of terrorism. I ask Allah to grant success to all the Muslims, to abide by the Book and the Sunnah of His Messenger, sallallahu 'alayhi wa salam, and to ward the Muslims away from disobeying the teachings of the pure Sharee'ah. And may Allah send His peace and blessings upon Muhammed, his family and his companions. - Looking for earth-friendly autos? Browse Top Cars by Green Rating at Yahoo! Autos' Green Center.
Is it true that the Prophet (saw) had destroyed all idols and paintings, EXCEPT for those that pertained to Prophet Isa and Mariam (peace be upon them)? I have read that when the Prophet (saw) had finally made his move in taking over Mecca as it leader, one of his first actions was to destroy the idols in the House of God. If the above is true, could you please refer me to an original source/text that describes these events? Any other recommedations of excellent books on the biography of the Prophet (saw) that are in English would be appreciated. Answer 179592006-08-10 _uacct = UA-548328-1; urchinTracker(); var sc_project=1777331; var sc_invisible=1; var sc_partition=16; var sc_security=6c4a1dbb; ask-imam.com -- Nabi [sallallaahu alayhi wasallam] marched against the Makkans after their break of the treaty of Hudaybiyah. The day the Muslims were blessed with victory is known as Yawmul Fath. On this day, the Kaabah returned to its original form, free from the pollution of the pagans (polytheists). Rasulullah [sallallaahu alayhi wasallam] saw to the destruction and removal of all the paintings and statues. Ibn Abbaas [radhiallaahu anhu] narrates that Nabi [sallallaahu alayhi wasallam] entered the house (Kabah) wherein he found the picture of Maryam and Ibraaheem (alayhimus salaam). Nabi [sallallaahu alayhi wasallam] thereafter mentioned, As for them, they had heard that the Angels do not enter a house contain pictures. (Bukhari vol.4 Hadith3351) The above contains some important points: 1. Ibraahim (alayhimus salaam)and Maryam (alayhimus salaam)knew that picture making is forbidden. 2. Angels do not enter a house containing pictures; 3. Ibraahim (alayhimus salaam)and Maryam (alayhimus salaam)are not responsible for the pictures made of them. In another narration, ibn Abbaas [radhiallaahu anhu] narrates, When Nabi [sallallaahu alayhi wasallam] saw pictures (idols) in the Kabah, he did not enter till he gave a decree for their destruction. Thereafter, they were erased and Nabi [sallallaahu alayhi wasallam] saw Ibraahim and Ismail (alayhimus salaam) within divining arrows in their hands. Nabi [sallallaahu alayhi wasallam] said, May Allah destroy them, I take an oath on Allah that they (Ibraahim and Ismail (alayhimus salaam)never predicted the future with diving arrows. (Ibid) In another Hadith, Jaabir (alayhimus salaam) mentions that there were pictures in the Kabah. Nabi [sallallaahu alayhi wasallam] commanded Umar [radhiallaahu anhu] to erase them. Umar (alayhimus salaam)went with a cloth and erased them with the cloth. Nabi (alayhimus salaam)entered the Kabah and there were no pictures remaining. (Musnad Ahmad vol.3 Hadith396) and Allah Ta'ala Knows Best Mufti Ebrahim Desai - Now that's room service! Choose from over 150,000 hotels in 45,000 destinations on Yahoo! Travel to find your fit.
Robert Fisk: A dictator created then destroyed by America Published: 30 December 2006 Saddam to the gallows. It was an easy equation. Who could be more deserving of that last walk to the scaffold - that crack of the neck at the end of a rope - than the Beast of Baghdad, the Hitler of the Tigris, the man who murdered untold hundreds of thousands of innocent Iraqis while spraying chemical weapons over his enemies? Our masters will tell us in a few hours that it is a great day for Iraqis and will hope that the Muslim world will forget that his death sentence was signed - by the Iraqi government, but on behalf of the Americans - on the very eve of the Eid al-Adha, the Feast of the Sacrifice, the moment of greatest forgiveness in the Arab world. But history will record that the Arabs and other Muslims and, indeed, many millions in the West, will ask another question this weekend, a question that will not be posed in other Western newspapers because it is not the narrative laid down for us by our presidents and prime ministers - what about the other guilty men? No, Tony Blair is not Saddam. We don't gas our enemies. George W Bush is not Saddam. He didn't invade Iran or Kuwait. He only invaded Iraq. But hundreds of thousands of Iraqi civilians are dead - and thousands of Western troops are dead - because Messrs Bush and Blair and the Spanish Prime Minister and the Italian Prime Minister and the Australian Prime Minister went to war in 2003 on a potage of lies and mendacity and, given the weapons we used, with great brutality. In the aftermath of the international crimes against humanity of 2001 we have tortured, we have murdered, we have brutalised and killed the innocent - we have even added our shame at Abu Ghraib to Saddam's shame at Abu Ghraib - and yet we are supposed to forget these terrible crimes as we applaud the swinging corpse of the dictator we created. Who encouraged Saddam to invade Iran in 1980, which was the greatest war crime he has committed for it led to the deaths of a million and a half souls? And who sold him the components for the chemical weapons with which he drenched Iran and the Kurds? We did. No wonder the Americans, who controlled Saddam's weird trial, forbad any mention of this, his most obscene atrocity, in the charges against him. Could he not have been handed over to the Iranians for sentencing for this massive war crime? Of course not. Because that would also expose our culpability. And the mass killings we perpetrated in 2003 with our depleted uranium shells and our bunker buster bombs and our phosphorous, the murderous post-invasion sieges of Fallujah and Najaf, the hell-disaster of anarchy we unleashed on the Iraqi population in the aftermath of our victory - our mission accomplished - who will be found guilty of this? Such expiation as we might expect will come, no doubt, in the self-serving memoirs of Blair and Bush, written in comfortable and wealthy retirement. Hours before Saddam's death sentence, his family - his first wife, Sajida, and Saddam's daughter and their other relatives - had given up hope. Whatever could be done has been done - we can only wait for time to take its course, one of them said last night. But Saddam knew, and had already announced his own martyrdom: he was still the president of Iraq and he would die for Iraq. All condemned men face a decision: to die with a last, grovelling plea for mercy or to die with whatever dignity they can wrap around themselves in their last hours on earth. His last trial appearance - that wan smile that spread over the mass-murderer's face - showed us which path Saddam intended to walk to the noose. I have catalogued his monstrous crimes over the years. I have talked to the Kurdish survivors of Halabja and the Shia who rose up against the dictator at our request in 1991 and who were betrayed by us - and whose comrades, in their tens of thousands, along with their wives, were hanged like thrushes by Saddam's executioners. I have walked round the execution chamber of Abu Ghraib - only months, it later transpired, after we had been using the same prison for a few tortures and killings of our own - and I have watched Iraqis pull thousands of their dead relatives from the mass graves of Hilla. One of them has a newly-inserted artificial hip and a medical identification number on his arm. He had been taken directly from hospital to his place of execution. Like Donald Rumsfeld, I have even shaken the dictator's soft, damp hand. Yet the old war criminal finished his days in power writing romantic novels. It was my colleague, Tom Friedman - now a messianic columnist for The New York Times - who perfectly caught Saddam's character just before the 2003 invasion: Saddam was, he wrote, part Don Corleone, part Donald Duck. And, in this unique definition, Friedman caught the horror of all dictators; their sadistic attraction and the