Assalāmu `alaikum Warahmatullāhi Wabrakatuh,
The one who is most knowledgeable about the rules of salah in terms of distinguishing
what practices validate and invalidate the salah, what are the Sunnah and Makrooh acts
of salah, etc. and is at the same time proficient in reciting the required Qirat correctly
without committing major Tajweed mistakes should lead the salah. [1]
Furthermore, it is not necessary that the aforementioned Imam be an expert in his style
of recitation, that he has a prolific memory and memorized a major portion of the
Quran, or that he be acquainted with the other various fields of Deen. [2]
(Hashiyatut Tahtawi Ala Maraqil Falah, Pg. 299, Qadeemi Kutub Khana; Imdaadul Fattah
Sharhu Nurul Iedaah Wanajatil Arwaah Pg.340, Beirut)
In the terminology of the Shariah, Fisq signifies ‘going beyond the circle of obedience to
Allah, or transgressing the commandments of Allah’. According to the Fuqaha, a Faasiq
refers to one who commits a major sin and does not repent, or persists on committing
minor sins and makes it a habit. On the other hand, one who commits such sins publicly
and openly without being ashamed of it is called a Fajir.
(Ma’ariful Quran English, Pg. 152, Vol. 1, Maktaba e Darul Uloom - Karachi)
If a person is best suited to lead the salah based on him being the most knowledgeable,
but has signs of Fisq on him; for example, he shaves his beard, etc. then he will be
disqualified from leading the salah. To avoid any confusion and dispute as to who is
most qualified to lead the salah, the responsibility of appointing an Imam should be left
with the Ameer. The Ameer is bound to appoint an Imam based on the above mentioned
criteria.
And Allah Ta’āla Knows Best
Maulana Zeyad Danka
Student, Darul Iftaa
South Africa
Checked and Approved by,
Muftī Ebrahim Desai.
www.daruliftaa.net
Tuesday 30 June 2015
IMAM IN ISLAM
By Huda , Islam Expert
What does an imam do? The imam leads Islamic prayer and services, but may also take on a
larger role in providing community support and spiritual advice.
How is an imam chosen?
An imam is selected at the community level. Members of the
community choose someone who is considered knowledgeable
and wise. The imam should know and understand the Quran , and
be able to recite it correctly and nicely. The imam is a respected
member of the community. In some communities, an imam may
be specifically recruited and hired, and may have undergone some
special training. In other (smaller) cities, imams are often chosen
from among the existing members of the Muslim community.
There is no universal governing body to supervise imams; this is
done at the community level.
Continue Reading Below
What does an imam do?
The primary responsibility of an imam is to lead Islamic worship
services. In fact, the word "imam" itself means "to stand in front of"
in Arabic, referring to placement of the imam in front of the
worshippers during prayer. The imam recites the verses and words
of prayer, and the people follow his movements. During the
service, he stands facing away from the worshipers, toward the
direction of Makkah.
For each of the five daily prayers , the imam is present at the
mosque to lead the prayers. On Friday, the imam usually delivers
the khutba (sermon). The imam also leads the taraweeh (nightly
prayers during Ramadan), either alone or with a partner to share
the duty. The imam also leads all other special prayers, such as for funerals, prayers for rain,
prayers during an eclipse, and more.
What other role does an imam serve in the community?
In addition to being a prayer leader, the imam may also serve as a member of the larger
leadership team in a Muslim community. As a respected member of the community, the
imam's counseling may be sought in personal or religious issues. One may ask him for
spiritual advice, help with a family issue, or in other times of need. The imam may be involved
in visiting the sick, engaging in inter-faith service programs, officiating marriages, and
organizing educational gatherings in the mosque. In modern times, the imam is increasingly in
a position to educate and reform youth away from radical or extremist viewpoints. Imams
reach out to youth, inspire them in peaceful pursuits, and teach them the correct
understanding of Islam -- in the hopes that they will not fall prey to misguided teachings and
resort to violence.
Cont
What does an imam do? The imam leads Islamic prayer and services, but may also take on a
larger role in providing community support and spiritual advice.
How is an imam chosen?
An imam is selected at the community level. Members of the
community choose someone who is considered knowledgeable
and wise. The imam should know and understand the Quran , and
be able to recite it correctly and nicely. The imam is a respected
member of the community. In some communities, an imam may
be specifically recruited and hired, and may have undergone some
special training. In other (smaller) cities, imams are often chosen
from among the existing members of the Muslim community.
There is no universal governing body to supervise imams; this is
done at the community level.
Continue Reading Below
What does an imam do?
The primary responsibility of an imam is to lead Islamic worship
services. In fact, the word "imam" itself means "to stand in front of"
in Arabic, referring to placement of the imam in front of the
worshippers during prayer. The imam recites the verses and words
of prayer, and the people follow his movements. During the
service, he stands facing away from the worshipers, toward the
direction of Makkah.
For each of the five daily prayers , the imam is present at the
mosque to lead the prayers. On Friday, the imam usually delivers
the khutba (sermon). The imam also leads the taraweeh (nightly
prayers during Ramadan), either alone or with a partner to share
the duty. The imam also leads all other special prayers, such as for funerals, prayers for rain,
prayers during an eclipse, and more.
What other role does an imam serve in the community?
In addition to being a prayer leader, the imam may also serve as a member of the larger
leadership team in a Muslim community. As a respected member of the community, the
imam's counseling may be sought in personal or religious issues. One may ask him for
spiritual advice, help with a family issue, or in other times of need. The imam may be involved
in visiting the sick, engaging in inter-faith service programs, officiating marriages, and
organizing educational gatherings in the mosque. In modern times, the imam is increasingly in
a position to educate and reform youth away from radical or extremist viewpoints. Imams
reach out to youth, inspire them in peaceful pursuits, and teach them the correct
understanding of Islam -- in the hopes that they will not fall prey to misguided teachings and
resort to violence.
Cont
Friday 26 June 2015
HOW TO PURIFY THE INTENTION WHEN SEEKING KNOWLEDGE
How to Purify the Intention when Seeking Knowledge
With regards to how to attain ikhlaas(having purity of intention and sincerity) in your
seeking knowledge, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
So if someone says to you: How does ikhlaas in seeking knowledge come about? It comes
about through a (number) of matters:
1 – It is that in doing that (seeking of knowledge), you have as your intention that you are
complying with Allaah’s command because Allaah, the Most High, commanded with that
(seeking of knowledge).
So He said:
Have knowledge that none has the right to be worshipped except Allaah. And seek
forgiveness for your sin.
Soorah Muhammad (47) aayah 19 And he sall Allaahu ‘alaihi wa sallam encouraged (us)
upon knowledge; and encouraging upon a matter necessitates loving it and being pleased
with it and commanding with it.
2 – It is that in doing that, you intend to preserve the Sharee’ah of Allaah, because
preserving the Sharee’ah of Allaah occurs through learning, and it comes about through
preserving (it) in the chests (of people), and it comes about through writing down, writing
down the books.
3 – It is that in doing that, you intend to protect the Sharee’ah and defend it, because were it
not for the people of knowledge, then the Sharee’ah would not have been protected and no
one would have defended it. And therefore you find, for example, Shaykh ul Islaam ibn
Taymiyyah and other than him from the people of knowledge who resisted and blocked the
people of innovation and clarified the false and futile nature of their innovations, we see that
they (these people of knowledge) attained a great deal of good.
4 – It is that in doing that, your intention is to be following the Sharee’ah of Muhammad sall
Allaahu ‘alaihi wa sallam because you are not able to follow his Sharee’ah until you have
knowledge of this Sharee’ah.
The author (Imaam Al-Barbahaaree) rahimahullaah said:
And know, may Allaah have mercy upon you that knowledge is not in being able to narrate
much and in having many books, rather the scholar is the one who follows the knowledge
and the sunnahs (in some versions: the Book and the Sunnah) even if his knowledge and
his books are limited and whoever opposes the Book and the Sunnah then he is a person
of innovation, even if he narrates much and has many books.
Shaykh Saalih Al-Fowzaan hafizahullaah said in explanation of this point
His saying:
And know, may Allaah have mercy upon you, that knowledge is not in being able to narrate
much and in having many books.
`Ilm (knowledge) is not in knowing many things and reading much and having many
books. Knowledge is only through having fiqh (knowledge and understanding) and
through ittibaa’ (following) and in ‘amal (action upon it), even if the person has only a little
knowledge. So a small amount of knowledge along with righteous action and with correct
understanding of the religion is something that is much. Whereas having a lot of knowledge
with little action and without following, there is no benefit in it.
So the Jews have amongst them people of knowledge, they have rabbis and yet despite this
their knowledge does not benefit them and they became those upon whom there is anger
because they disobeyed Allaah upon knowledge and insight, so what is intended is not to
have a large amount of knowledge and to have read many things, what is intended is
action. This is what is intended by knowledge and this is the path of those upon whom
Allaah has bestowed his favour. Just as He the Most High said (the explanation of which is),
‘Guide us upon the straight path, the path of those upon whom You have bestowed Your
favour’ and they are the people of knowledge and action. ‘Not the path of those whom
You are angry with’ and they are those who possess knowledge without action. ‘Nor the
path of those who are astray’ [Sooratul-Faatihah, verses 6-7] and they are those who act
without knowledge.
So therefore knowledge will not benefit unless it is with action and action will not benefit
unless it is along with knowledge. So knowledge and action must be combined and this is
the path of those who have favour bestowed upon them.
His saying: And rather the scholar is just the one who follows (applies) the knowledge and
the sunnahs even if he only has a small amount of knowledge and of books. The scholar is
only the one who follows the Book and the sunnahs even if he has only acquired a small
amount of knowledge, contrary to the case of someone who has acquired a great deal of
knowledge or who has many and various books, however he does not act, then this there is
no benefit in it. Knowledge becomes much and it increases and it grows along with
righteous deeds. As for knowledge without action then it is stripped of blessing and it will
not remain.
And the people of knowledge are of two categories:
The first one: those who are scholars with the tongue only
The second one: those who are scholars with the tongue and with the heart and they are
the people of al-khashyah (fear of Allaah). He the Most High said (the explanation of which
is),
‘It is only those who have knowledge amongst His servants who fear Allaah’ [Soorah
Faatir, verse 28].
So having knowledge and fear (of Allaah), these two are al-`ilmus-saheeh , correct
knowledge. As for just knowledge of the tongue without fear of Allaah then this is the
knowledge of the hypocrites, we ask Allaah for safety and security…
…Allaah the Most High said with regard to the Jews (the explanation of which is),
‘The example of those who were given the duty of acting upon the Tawraat and then they
did not act upon it is just like the example of a donkey carrying volumes of
books.’ [Sooratul-Jumu’ah, verse 5].
So the person who has a huge library but he abandons action or he is an innovator, his
example is that of a donkey which carries books and does not benefit from them.
Taken from Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-
Barbahaaree, translated by Aboo Talhah Daawood Burbank on 28th February 2011 during
his Monday ‘aqeedah lesson.
With regards to the students of knowledge leaving off argumentation and accepting the
Truth when it comes to them, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah
states:
And likewise (from the most important of matters) also is abandonment of argumentation
and disputing because argumentation and disputing are a door to blocking the correct path.
For argumentation and disputing incite a person to speak and try to support himself only;
even if the Truth is made clear to him, you will find him either rejecting it or else twisting it in
a detestable manner, seeking to support himself and trying to force his opponent to take his
statement.
So if you see argumentation and disputing from your brother, in that the Truth (in
that matter) is something clear but he does not follow it, then flee from him as you
would flee from a lion. And say, “I don’t have anything except this (information which I have
told you)” and leave him…
So from those matters of importance for the student of knowledge is that he leave off
argumentation and disputing and that he leave off those ideas which come to his mind;
leave these matters and don’t be obstinate. Make your knowledge be something simple and
easy – meaning (like) the Arab who came, he came upon his camel and asked the Prophet
sall Allaahu ‘alaihi wa sallam about matters of the Religion, then he (the Arab) departed
without arguing because he had nothing with him except tasleem (submission).
As for arguing and disputing and quarreling then this is something that harms the person.
And Allah knows best!
(Sharh hilyah taalib il ‘ilm p19 to 20 of Shaykh Muhammad ibn Saalih al ‘Uthaymeen
rahimahullaah )
Translated by Aboo ‘Abdir-Rahmaan Naasir ibn Najam
With regards to how to attain ikhlaas(having purity of intention and sincerity) in your
seeking knowledge, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
So if someone says to you: How does ikhlaas in seeking knowledge come about? It comes
about through a (number) of matters:
1 – It is that in doing that (seeking of knowledge), you have as your intention that you are
complying with Allaah’s command because Allaah, the Most High, commanded with that
(seeking of knowledge).
So He said:
Have knowledge that none has the right to be worshipped except Allaah. And seek
forgiveness for your sin.
Soorah Muhammad (47) aayah 19 And he sall Allaahu ‘alaihi wa sallam encouraged (us)
upon knowledge; and encouraging upon a matter necessitates loving it and being pleased
with it and commanding with it.
2 – It is that in doing that, you intend to preserve the Sharee’ah of Allaah, because
preserving the Sharee’ah of Allaah occurs through learning, and it comes about through
preserving (it) in the chests (of people), and it comes about through writing down, writing
down the books.
3 – It is that in doing that, you intend to protect the Sharee’ah and defend it, because were it
not for the people of knowledge, then the Sharee’ah would not have been protected and no
one would have defended it. And therefore you find, for example, Shaykh ul Islaam ibn
Taymiyyah and other than him from the people of knowledge who resisted and blocked the
people of innovation and clarified the false and futile nature of their innovations, we see that
they (these people of knowledge) attained a great deal of good.
4 – It is that in doing that, your intention is to be following the Sharee’ah of Muhammad sall
Allaahu ‘alaihi wa sallam because you are not able to follow his Sharee’ah until you have
knowledge of this Sharee’ah.
The author (Imaam Al-Barbahaaree) rahimahullaah said:
And know, may Allaah have mercy upon you that knowledge is not in being able to narrate
much and in having many books, rather the scholar is the one who follows the knowledge
and the sunnahs (in some versions: the Book and the Sunnah) even if his knowledge and
his books are limited and whoever opposes the Book and the Sunnah then he is a person
of innovation, even if he narrates much and has many books.
Shaykh Saalih Al-Fowzaan hafizahullaah said in explanation of this point
His saying:
And know, may Allaah have mercy upon you, that knowledge is not in being able to narrate
much and in having many books.
`Ilm (knowledge) is not in knowing many things and reading much and having many
books. Knowledge is only through having fiqh (knowledge and understanding) and
through ittibaa’ (following) and in ‘amal (action upon it), even if the person has only a little
knowledge. So a small amount of knowledge along with righteous action and with correct
understanding of the religion is something that is much. Whereas having a lot of knowledge
with little action and without following, there is no benefit in it.
So the Jews have amongst them people of knowledge, they have rabbis and yet despite this
their knowledge does not benefit them and they became those upon whom there is anger
because they disobeyed Allaah upon knowledge and insight, so what is intended is not to
have a large amount of knowledge and to have read many things, what is intended is
action. This is what is intended by knowledge and this is the path of those upon whom
Allaah has bestowed his favour. Just as He the Most High said (the explanation of which is),
‘Guide us upon the straight path, the path of those upon whom You have bestowed Your
favour’ and they are the people of knowledge and action. ‘Not the path of those whom
You are angry with’ and they are those who possess knowledge without action. ‘Nor the
path of those who are astray’ [Sooratul-Faatihah, verses 6-7] and they are those who act
without knowledge.
So therefore knowledge will not benefit unless it is with action and action will not benefit
unless it is along with knowledge. So knowledge and action must be combined and this is
the path of those who have favour bestowed upon them.
His saying: And rather the scholar is just the one who follows (applies) the knowledge and
the sunnahs even if he only has a small amount of knowledge and of books. The scholar is
only the one who follows the Book and the sunnahs even if he has only acquired a small
amount of knowledge, contrary to the case of someone who has acquired a great deal of
knowledge or who has many and various books, however he does not act, then this there is
no benefit in it. Knowledge becomes much and it increases and it grows along with
righteous deeds. As for knowledge without action then it is stripped of blessing and it will
not remain.
And the people of knowledge are of two categories:
The first one: those who are scholars with the tongue only
The second one: those who are scholars with the tongue and with the heart and they are
the people of al-khashyah (fear of Allaah). He the Most High said (the explanation of which
is),
‘It is only those who have knowledge amongst His servants who fear Allaah’ [Soorah
Faatir, verse 28].
So having knowledge and fear (of Allaah), these two are al-`ilmus-saheeh , correct
knowledge. As for just knowledge of the tongue without fear of Allaah then this is the
knowledge of the hypocrites, we ask Allaah for safety and security…
…Allaah the Most High said with regard to the Jews (the explanation of which is),
‘The example of those who were given the duty of acting upon the Tawraat and then they
did not act upon it is just like the example of a donkey carrying volumes of
books.’ [Sooratul-Jumu’ah, verse 5].
So the person who has a huge library but he abandons action or he is an innovator, his
example is that of a donkey which carries books and does not benefit from them.
Taken from Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-
Barbahaaree, translated by Aboo Talhah Daawood Burbank on 28th February 2011 during
his Monday ‘aqeedah lesson.
With regards to the students of knowledge leaving off argumentation and accepting the
Truth when it comes to them, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah
states:
And likewise (from the most important of matters) also is abandonment of argumentation
and disputing because argumentation and disputing are a door to blocking the correct path.
For argumentation and disputing incite a person to speak and try to support himself only;
even if the Truth is made clear to him, you will find him either rejecting it or else twisting it in
a detestable manner, seeking to support himself and trying to force his opponent to take his
statement.
So if you see argumentation and disputing from your brother, in that the Truth (in
that matter) is something clear but he does not follow it, then flee from him as you
would flee from a lion. And say, “I don’t have anything except this (information which I have
told you)” and leave him…
So from those matters of importance for the student of knowledge is that he leave off
argumentation and disputing and that he leave off those ideas which come to his mind;
leave these matters and don’t be obstinate. Make your knowledge be something simple and
easy – meaning (like) the Arab who came, he came upon his camel and asked the Prophet
sall Allaahu ‘alaihi wa sallam about matters of the Religion, then he (the Arab) departed
without arguing because he had nothing with him except tasleem (submission).
As for arguing and disputing and quarreling then this is something that harms the person.
And Allah knows best!
(Sharh hilyah taalib il ‘ilm p19 to 20 of Shaykh Muhammad ibn Saalih al ‘Uthaymeen
rahimahullaah )
Translated by Aboo ‘Abdir-Rahmaan Naasir ibn Najam
VIEW OF ISLAM ON MARRIAGE CEREMONY
[image: In The name of Allah,The Most Merciful,The Most gracious] Wedding
Ceremony In Islam – Customs, Rituals & Traditions *Written By Prinxess *IM*
< http://www.facebook.com/Prnxess.IM >*
Prophet Muhammad (peace be Upon Him) said:
*‘The worst of the feasts are those marriage feasts to which the rich are
invited and the poor are left out”. (Mishkat)*
It is recommended that Muslims attend marriage ceremonies and marriage
feasts upon invitation. Prophet Muhammad (peace be Upon Him) said:
*“…and he who refuses to accept an invitation to a marriage feast, verily
disobeys Allah and His Prophet”. (Ahmad & Abu Dawood)*
Marriage (nikah) is a solemn and sacred social contract between bride and
groom. This contract is a strong covenant (mithaqun Ghalithun) as expressed
in Quran 4:21). The marriage contract in Islam is not a sacrament. It is
revocable.
Both parties mutually agree and enter into this contract. Both bride and
groom have the liberty to define various terms and conditions of their
liking and make them a part of this contract.
Mahr
The marriage-gift (Mahr) is a divine injunction. The giving of mahr to the
bride by the groom is an essential part of the contract.
*‘And give the women (on marriage) their mahr as a (nikah) free gift”
(Quran 4:4)*
Mahr is a token commitment of the husband’s responsibility and may be paid
in cash, property or movable objects to the bride herself. The amount of
mahr is not legally specified, however, moderation according to the
existing social norm is recommended. The mahr may be paid immediately to
the bride at the time of marriage, or deferred to a later date, or a
combination of both. The deferred mahr however, falls due in case of death
or divorce.
Prophet (peace and blessings of Allaah be upon him) said:
*“Go and look for something even if it is a ring of iron.” Narrated by
al-Bukhaari (5121) and Muslim (1425).*
It is mustahabb to make the mahr simple and easy, because the Prophet
(peace and blessings of Allaah be upon him) said:
*“The best of dowries is the simplest.” *Narrated by al-Haakim and
al-Bayhaqi and classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3279).
And he (peace and blessings of Allaah be upon him) said: *“The best of
marriage is the simplest.”* Narrated by Ibn Hibbaan and classed as saheeh
by al-Albaani in Saheeh al-Jaami’ (3300).
Jaheez – Dowry Taking from Girl’s Father
it is not permissible to force the wife or her guardian to provide it, but
if the wife takes it and then gives some of it to her husband or gives some
of her wealth to him, it is permissible to her to do that, because Allah
says (interpretation of the meaning):
* “but if they, of their own good pleasure, remit any part of it to you,
take it, and enjoy it without fear of any harm (as Allaah has made it
lawful)”[al-Nisa’ 4:4].*
Allah has made the man the protector and maintainer of the woman, and one
of the reasons for that is that he spends on her. Allah says
(interpretation of the meaning):
* “Men are the protectors and maintainers of women, because Allaah has made
one of them to excel the other, and because they spend (to support them)
from their means” [al-Nisa’ 4:34].*
Thus, asking about dowry and demanding high from girl’s side is one of the
worse act i.e Dis-obeying Allah and rejecting the sunnah of Prophet
Muhammad peace be upon him. However its so sad, today we see in our islamic
society many husband dislikes and torture their wife only for the reason of
not getting the dowry from her. Such husbands or such In laws should fear
Allah!
Sermon
The assembly of nikah is addressed with a marriage sermon
(khutba-tun-nikah) by the Muslim officiating the marriage. In marriage
societies, customarily, a state appointed Muslim judge (Qadi) officiates
the nikah ceremony and keeps the record of the marriage contract. However
any trust worthy practicing Muslim can conduct the nikah ceremony, as Islam
does not advocate priesthood. The documents of marriage
contract/certificate are filed with the mosque (masjid) and local
government for record.
Prophet Muhammad (peace be upon him) made it his tradition (sunnah) to have
marriage sermon delivered in the assembly to solemnize the marriage. The
sermon invites the bride and the groom, as well as the participating guests
in the assembly to a life of piety, mutual love, kindness, and social
responsibility.
The Khutbah-tun-Nikah begins with the praise of Allah. His help and
guidance is sought. The Muslim confession of faith that
‘There is none worthy of worship except Allah and Muhammad is His servant
and messenger” is declared. The three Quranic verses (Quran 4:1, 3:102,
33:70-71) and one Prophetic saying (hadith) form the main text of the
marriage.
This hadith is:
*‘By Allah! Among all of you I am the most God-fearing, and among you all,
I am the supermost to save myself from the wrath of Allah, yet my state is
that I observe prayer and sleep too. I observe fast and suspend observing
them; I marry woman also. And he who turns away from my Sunnah has no
relation with me”. (Bukhari)*
The Muslim officiating the marriage ceremony concludes the ceremony with
prayer (Dua) for bride, groom, their respective families, the local Muslim
community, and the Muslim community at large (Ummah)
*Marriage (nikah) is considered as an act of worship (ibadah). It is
virtuous to conduct it in a Mosque keeping the ceremony simple. The
marriage ceremony is a social as well as a religious activity. Islam
advocates simplicity in ceremonies and celebrations.*
Prophet Muhammad (Peace Be upon Him) considered simple weddings the best
weddings:
*‘The best wedding is that upon which the least trouble and expense is
bestowed”. (Mishkat)*
Primary Requirements
1. Mutual agreement (Ijab-O-Qubul) by the bride and the groom
2. Two adult and sane witnesses
3. Mahr (marriage-gift) to be paid by the groom to the bride either
immediately (muajjal) or deferred (muakhkhar), or a combination of both
Secondary Requirements
1. Legal guardian (wakeel) representing the bride
2. Written marriage contract (“Aqd-Nikah) signed by the bride and the
groom and witnesses by two adult and sane witnesses
3. Qadi (State appointed Muslim judge) or Ma’zoon (a responsible person
officiating the marriage ceremony)
4. Khutba-tun-Nikah to solemnize the marriage
The Marriage Banquet (Walima)
After the consummation of the marriage, the groom holds a banquet called a
walima. The relatives, neighbors, and friends are invited in order to make
them aware of the marriage. Both rich and poor of the family and community
are invited to the marriage feasts.
Keep The Marriage Simplest
Marriage is a major step in one’s life. It’s a matter of great
responsibility that should by no mean be taken lightly. However, it
shouldn’t be complicated to the point if one doesn’t have enough cash to
hold an elaborate ceremony with hundreds of guests, one can’t get married.
Quite simply, a marriage in Islam is solemnized by a nikah (marriage
contract) and a waleemah (marriage feast) that follows once the marriage
has been consummated.
The nikah constitutes of a proposal from one party (eejab) and acceptance
from another (qubool) in the presence of witnesses. The walimah is simply a
dinner to celebrate the marriage, since marriage is, after all, a joyous
occasion.
The nikah can be held at the local masjid or at home, while the walimah can
be anywhere: one’s apartment, backyard, or basement, the local masjid, a
park, a restaurant, a community center, or anywhere else.
As well, on the occasions of nikah and walimah, long speeches and an
elaborate program are not required. Remember, simple is beautiful!
Nowadays, we seem to have been so caught up in rituals and customs that we
tend to waste enormous amounts of money and time on things that simply
aren’t needed. Nikah and walimah are both sunnahs (traditions) of the
Prophet Muhammad (SAW), so doesn’t it make sense to try to commemorate
these occasions in the same fashion as he did?
Anas (RA) describes one of the walimahs hosted by the Prophet (SAW):
*“The Prophet stayed for three days at a place between Khaibar and Medina,
and there he consummated his marriage with Safiyya bint Huyay (RA). I
invited the Muslims to a banquet which included neither meat nor bread. The
Prophet (SAW) ordered for the leather dining sheets to be spread, and then
dates, dried yogurt and butter were provided over it, and that was the
Walima (banquet) of the Prophet (SAW).” (Reported by Bukhari)*
In another report, Anas (RA) says that the Prophet (SAW)
*“gave a wedding banquet with Hais (a sort of sweet dish made from butter,
cheese and dates).” (Reported by Bukhari)*
There is nothing wrong with having an elaborate ceremony in a fancy banquet
hall and full-course meal prepared by a caterer, but the fact of the matter
is that neither of these are requirements for a successful marriage
ceremony. If one wishes to hold the ceremony in a banquet hall with a
full-course meal, that’s perfectly fine, but it shouldn’t be taken as a
requirement.
I’m sure many of us loan large sums of money just so we can host fancy
receptions for our weddings. Or even if we spend extravagant amounts of our
own money, it’s sad because there are so many better uses for our
hard-earned money. After all, the amount of money spent on the ceremony has
no positive effect on the life of the couple.
The Prophet (SAW) is reported to have said:
*“The marriage which is most greatly blessed is the one which is the
lightest in burden [expense]. However, if people are well catered for,
without extravagance and show, there is no problem with that
either.” (Reported by Bayhaqi)*
For sure, marriage an occasion to celebrate, but why waste enormous amounts
of money on a celebration? It’s definitely not how our beloved Prophet
Muhammad (SAW) celebrated. In fact, wasting Allah’s bounties is something
Allah has warned us against:
*“But waste not by excess: for Allah loves not the wasters.”(Quran, 6:141)*
It can be difficult to swim against the tide of fancy and extravagant
marriages, but surely, it’s worth swimming against the tides that go
against Allah’s command and the example set by the Prophet (SAW).
Let’s save all that money and keep it for better uses. That money is sure
to be in demand once the honeymoon is over and the actual daily routine
sets in. If we do that with the right intention, we’ll end up saving money
and at the same time, we’ll be adding to our good-deed account as well. After
all, who can’t use some extra cash, some extra good deeds, and a greatly
blessed marriage (since the most greatly blessed marriage is the one that
lightest in expense)?
*Allah subahanwa’tala said in Quran, Follow me and My Messanger if you love
me, Allah will love you too! Why are we so hesitant and reluctant to follow
what the greatest personality of this universe did?! Rather we blindly
follow the stupid and pathetic traditions in our wedding ceremonies! The
acts of Jahliya, the acts of Shamelessness and the acts which leads to
fitnah can never make your marriage successful and blessed! Dont obey your
culture or your desires, dont follow your society Rather obey and follow
the Golden path shown by Allah and His prophet peace be upon him*
*:: For More Articles Related to marriage Click Here ::
< https://islamgreatreligion.wordpress.com/2011/03/15/marriage-in-islam-purpose-and-
virtues-special-article/ >*
Ceremony In Islam – Customs, Rituals & Traditions *Written By Prinxess *IM*
< http://www.facebook.com/Prnxess.IM >*
Prophet Muhammad (peace be Upon Him) said:
*‘The worst of the feasts are those marriage feasts to which the rich are
invited and the poor are left out”. (Mishkat)*
It is recommended that Muslims attend marriage ceremonies and marriage
feasts upon invitation. Prophet Muhammad (peace be Upon Him) said:
*“…and he who refuses to accept an invitation to a marriage feast, verily
disobeys Allah and His Prophet”. (Ahmad & Abu Dawood)*
Marriage (nikah) is a solemn and sacred social contract between bride and
groom. This contract is a strong covenant (mithaqun Ghalithun) as expressed
in Quran 4:21). The marriage contract in Islam is not a sacrament. It is
revocable.
Both parties mutually agree and enter into this contract. Both bride and
groom have the liberty to define various terms and conditions of their
liking and make them a part of this contract.
Mahr
The marriage-gift (Mahr) is a divine injunction. The giving of mahr to the
bride by the groom is an essential part of the contract.
*‘And give the women (on marriage) their mahr as a (nikah) free gift”
(Quran 4:4)*
Mahr is a token commitment of the husband’s responsibility and may be paid
in cash, property or movable objects to the bride herself. The amount of
mahr is not legally specified, however, moderation according to the
existing social norm is recommended. The mahr may be paid immediately to
the bride at the time of marriage, or deferred to a later date, or a
combination of both. The deferred mahr however, falls due in case of death
or divorce.
Prophet (peace and blessings of Allaah be upon him) said:
*“Go and look for something even if it is a ring of iron.” Narrated by
al-Bukhaari (5121) and Muslim (1425).*
It is mustahabb to make the mahr simple and easy, because the Prophet
(peace and blessings of Allaah be upon him) said:
*“The best of dowries is the simplest.” *Narrated by al-Haakim and
al-Bayhaqi and classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3279).
And he (peace and blessings of Allaah be upon him) said: *“The best of
marriage is the simplest.”* Narrated by Ibn Hibbaan and classed as saheeh
by al-Albaani in Saheeh al-Jaami’ (3300).
Jaheez – Dowry Taking from Girl’s Father
it is not permissible to force the wife or her guardian to provide it, but
if the wife takes it and then gives some of it to her husband or gives some
of her wealth to him, it is permissible to her to do that, because Allah
says (interpretation of the meaning):
* “but if they, of their own good pleasure, remit any part of it to you,
take it, and enjoy it without fear of any harm (as Allaah has made it
lawful)”[al-Nisa’ 4:4].*
Allah has made the man the protector and maintainer of the woman, and one
of the reasons for that is that he spends on her. Allah says
(interpretation of the meaning):
* “Men are the protectors and maintainers of women, because Allaah has made
one of them to excel the other, and because they spend (to support them)
from their means” [al-Nisa’ 4:34].*
Thus, asking about dowry and demanding high from girl’s side is one of the
worse act i.e Dis-obeying Allah and rejecting the sunnah of Prophet
Muhammad peace be upon him. However its so sad, today we see in our islamic
society many husband dislikes and torture their wife only for the reason of
not getting the dowry from her. Such husbands or such In laws should fear
Allah!
Sermon
The assembly of nikah is addressed with a marriage sermon
(khutba-tun-nikah) by the Muslim officiating the marriage. In marriage
societies, customarily, a state appointed Muslim judge (Qadi) officiates
the nikah ceremony and keeps the record of the marriage contract. However
any trust worthy practicing Muslim can conduct the nikah ceremony, as Islam
does not advocate priesthood. The documents of marriage
contract/certificate are filed with the mosque (masjid) and local
government for record.
Prophet Muhammad (peace be upon him) made it his tradition (sunnah) to have
marriage sermon delivered in the assembly to solemnize the marriage. The
sermon invites the bride and the groom, as well as the participating guests
in the assembly to a life of piety, mutual love, kindness, and social
responsibility.
The Khutbah-tun-Nikah begins with the praise of Allah. His help and
guidance is sought. The Muslim confession of faith that
‘There is none worthy of worship except Allah and Muhammad is His servant
and messenger” is declared. The three Quranic verses (Quran 4:1, 3:102,
33:70-71) and one Prophetic saying (hadith) form the main text of the
marriage.
This hadith is:
*‘By Allah! Among all of you I am the most God-fearing, and among you all,
I am the supermost to save myself from the wrath of Allah, yet my state is
that I observe prayer and sleep too. I observe fast and suspend observing
them; I marry woman also. And he who turns away from my Sunnah has no
relation with me”. (Bukhari)*
The Muslim officiating the marriage ceremony concludes the ceremony with
prayer (Dua) for bride, groom, their respective families, the local Muslim
community, and the Muslim community at large (Ummah)
*Marriage (nikah) is considered as an act of worship (ibadah). It is
virtuous to conduct it in a Mosque keeping the ceremony simple. The
marriage ceremony is a social as well as a religious activity. Islam
advocates simplicity in ceremonies and celebrations.*
Prophet Muhammad (Peace Be upon Him) considered simple weddings the best
weddings:
*‘The best wedding is that upon which the least trouble and expense is
bestowed”. (Mishkat)*
Primary Requirements
1. Mutual agreement (Ijab-O-Qubul) by the bride and the groom
2. Two adult and sane witnesses
3. Mahr (marriage-gift) to be paid by the groom to the bride either
immediately (muajjal) or deferred (muakhkhar), or a combination of both
Secondary Requirements
1. Legal guardian (wakeel) representing the bride
2. Written marriage contract (“Aqd-Nikah) signed by the bride and the
groom and witnesses by two adult and sane witnesses
3. Qadi (State appointed Muslim judge) or Ma’zoon (a responsible person
officiating the marriage ceremony)
4. Khutba-tun-Nikah to solemnize the marriage
The Marriage Banquet (Walima)
After the consummation of the marriage, the groom holds a banquet called a
walima. The relatives, neighbors, and friends are invited in order to make
them aware of the marriage. Both rich and poor of the family and community
are invited to the marriage feasts.
Keep The Marriage Simplest
Marriage is a major step in one’s life. It’s a matter of great
responsibility that should by no mean be taken lightly. However, it
shouldn’t be complicated to the point if one doesn’t have enough cash to
hold an elaborate ceremony with hundreds of guests, one can’t get married.
Quite simply, a marriage in Islam is solemnized by a nikah (marriage
contract) and a waleemah (marriage feast) that follows once the marriage
has been consummated.
The nikah constitutes of a proposal from one party (eejab) and acceptance
from another (qubool) in the presence of witnesses. The walimah is simply a
dinner to celebrate the marriage, since marriage is, after all, a joyous
occasion.
The nikah can be held at the local masjid or at home, while the walimah can
be anywhere: one’s apartment, backyard, or basement, the local masjid, a
park, a restaurant, a community center, or anywhere else.
As well, on the occasions of nikah and walimah, long speeches and an
elaborate program are not required. Remember, simple is beautiful!
Nowadays, we seem to have been so caught up in rituals and customs that we
tend to waste enormous amounts of money and time on things that simply
aren’t needed. Nikah and walimah are both sunnahs (traditions) of the
Prophet Muhammad (SAW), so doesn’t it make sense to try to commemorate
these occasions in the same fashion as he did?
Anas (RA) describes one of the walimahs hosted by the Prophet (SAW):
*“The Prophet stayed for three days at a place between Khaibar and Medina,
and there he consummated his marriage with Safiyya bint Huyay (RA). I
invited the Muslims to a banquet which included neither meat nor bread. The
Prophet (SAW) ordered for the leather dining sheets to be spread, and then
dates, dried yogurt and butter were provided over it, and that was the
Walima (banquet) of the Prophet (SAW).” (Reported by Bukhari)*
In another report, Anas (RA) says that the Prophet (SAW)
*“gave a wedding banquet with Hais (a sort of sweet dish made from butter,
cheese and dates).” (Reported by Bukhari)*
There is nothing wrong with having an elaborate ceremony in a fancy banquet
hall and full-course meal prepared by a caterer, but the fact of the matter
is that neither of these are requirements for a successful marriage
ceremony. If one wishes to hold the ceremony in a banquet hall with a
full-course meal, that’s perfectly fine, but it shouldn’t be taken as a
requirement.
I’m sure many of us loan large sums of money just so we can host fancy
receptions for our weddings. Or even if we spend extravagant amounts of our
own money, it’s sad because there are so many better uses for our
hard-earned money. After all, the amount of money spent on the ceremony has
no positive effect on the life of the couple.
The Prophet (SAW) is reported to have said:
*“The marriage which is most greatly blessed is the one which is the
lightest in burden [expense]. However, if people are well catered for,
without extravagance and show, there is no problem with that
either.” (Reported by Bayhaqi)*
For sure, marriage an occasion to celebrate, but why waste enormous amounts
of money on a celebration? It’s definitely not how our beloved Prophet
Muhammad (SAW) celebrated. In fact, wasting Allah’s bounties is something
Allah has warned us against:
*“But waste not by excess: for Allah loves not the wasters.”(Quran, 6:141)*
It can be difficult to swim against the tide of fancy and extravagant
marriages, but surely, it’s worth swimming against the tides that go
against Allah’s command and the example set by the Prophet (SAW).
Let’s save all that money and keep it for better uses. That money is sure
to be in demand once the honeymoon is over and the actual daily routine
sets in. If we do that with the right intention, we’ll end up saving money
and at the same time, we’ll be adding to our good-deed account as well. After
all, who can’t use some extra cash, some extra good deeds, and a greatly
blessed marriage (since the most greatly blessed marriage is the one that
lightest in expense)?
*Allah subahanwa’tala said in Quran, Follow me and My Messanger if you love
me, Allah will love you too! Why are we so hesitant and reluctant to follow
what the greatest personality of this universe did?! Rather we blindly
follow the stupid and pathetic traditions in our wedding ceremonies! The
acts of Jahliya, the acts of Shamelessness and the acts which leads to
fitnah can never make your marriage successful and blessed! Dont obey your
culture or your desires, dont follow your society Rather obey and follow
the Golden path shown by Allah and His prophet peace be upon him*
*:: For More Articles Related to marriage Click Here ::
< https://islamgreatreligion.wordpress.com/2011/03/15/marriage-in-islam-purpose-and-
virtues-special-article/ >*
Monday 22 June 2015
WHO DO MUSLIMS WORSHIP?
Who Do Muslims Worship?
The submission of man to his Creator is the essence of Islam. The word "Islam" literally means, "to submit" or "to surrender." The real question one should ask is: "submit and surrender" to whom? Muslims submit and surrender their will and desires to the will and the laws of the Creator. This is what "Islam" truly means. By referring to, The Creator", Muslims are talking about "Allah."
Allah is the Creator of all that is in the heavens and the earth. In Islam, Allah is the True and Only Creator, and only he deserves to be worshipped. Nothing else is worthy of worship; not stones, statues, crosses, the sun, the moon, stars, temples, animals, Prophets (from any religion), messengers, saints, priests, movie stars, musicians, athletes, or religious scholars. All of those are created beings, and are not worthy of worship in Islam. In fact, doing that is to associate partners with Allah, and it is the only sin that would never be forgiven on the Day of Judgment.
Allah is the Arabic word for God. This is the way all Arab Jews, Christians and Muslims call God. Allah is the person-al name of God, which He gave to Himself in the Qur'an. The Qur'an is the last and final revelation from Allah to mankind, that Allah gave to Prophet Muhammad, sallallahu alayhe wa sallam, through the Angel Gabriel. The name "Allah" is unique. It has no feminine or masculine form unlike 'god' or 'goddess'). It also has no plural form (unlike 'gods' and goddesses'). The name "Allah" simply means 'The One and Only True God."
The name "Allah" was not a name invented by the Arabs. It has been the name of God since the beginning of time. In the Torah, we can easily find the name that God gave Himself, "Elah", or in some cases, "Eloh" (Elohim - [im] being a form of respect in the Hebrew language). It was also used in the Aramaic language, which was the language spoken by our beloved Prophet Jesus, alayhes salam.
The Creator, Allah, has perfect attributes. He is the First; there was none before Him, and He is the Last. Allah is the Everliving; everything will end in death, except Him. He is the Protecting Friend and to Him is the Final Return, where everything will be dealt with and judged in the Most Perfect and Just way. Muslims are confident of the Just and Perfect Judgment of Allah, The Creator, because He tells us repeatedly in the Qur'an that He is Oft-Forgiving, Most Gracious, Most Merciful, and perfectly just.
Allah also tells us in the Qur'an, that He does not beget, nor is He begotten. Begetting offspring, eating and sleeping are all characteristics of created things. Compare this, for example, to the Biblical ideas of God resting on the seventh day of creation, and begetting a son.
Muslims believe that Allah does not have the characteristics of people, animals or any created things. Muslims also believe that Allah is All- Powerful and able to do-all things, He merely says to it "Be" and it is. Such as the case of the miraculous birth of Prophet Jesus, alayhes salam, and when Allah created the heavens and the earth and all that is in them.
The most important point about Islamic worship is to understand that Muslims worship One God only. This pure and simple message of Islam has remained unchanged since the first man walked on earth. From the Prophet Moses, alayhes salam, calling out to his people, "Hear 'O Israel.-The Lord our God is One" [Deuteronomy 6:4 (English-KJV)]; to Prophet Jesus, alayhes salam, teaching and reprimanding his disciples, "Why does thou callest me good? There is none good but one, that is, God" [Matthew 19:17; Mark 10:18; Luke 18:19 (English-KJV)J; to the last messenger of monotheism who came with the final revelation from God proclaiming, "Your God is One God, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful" [2:163].
Allah, The One. This is whom over one-billion Muslims across the world pray to five times each day.
The declaration of faith for one who wants to embrace Islam is:"Ashadu Alla Ilaha Illallah waashhadu anna Muhammadan rasoolullah", whi
The submission of man to his Creator is the essence of Islam. The word "Islam" literally means, "to submit" or "to surrender." The real question one should ask is: "submit and surrender" to whom? Muslims submit and surrender their will and desires to the will and the laws of the Creator. This is what "Islam" truly means. By referring to, The Creator", Muslims are talking about "Allah."
Allah is the Creator of all that is in the heavens and the earth. In Islam, Allah is the True and Only Creator, and only he deserves to be worshipped. Nothing else is worthy of worship; not stones, statues, crosses, the sun, the moon, stars, temples, animals, Prophets (from any religion), messengers, saints, priests, movie stars, musicians, athletes, or religious scholars. All of those are created beings, and are not worthy of worship in Islam. In fact, doing that is to associate partners with Allah, and it is the only sin that would never be forgiven on the Day of Judgment.
Allah is the Arabic word for God. This is the way all Arab Jews, Christians and Muslims call God. Allah is the person-al name of God, which He gave to Himself in the Qur'an. The Qur'an is the last and final revelation from Allah to mankind, that Allah gave to Prophet Muhammad, sallallahu alayhe wa sallam, through the Angel Gabriel. The name "Allah" is unique. It has no feminine or masculine form unlike 'god' or 'goddess'). It also has no plural form (unlike 'gods' and goddesses'). The name "Allah" simply means 'The One and Only True God."
The name "Allah" was not a name invented by the Arabs. It has been the name of God since the beginning of time. In the Torah, we can easily find the name that God gave Himself, "Elah", or in some cases, "Eloh" (Elohim - [im] being a form of respect in the Hebrew language). It was also used in the Aramaic language, which was the language spoken by our beloved Prophet Jesus, alayhes salam.
The Creator, Allah, has perfect attributes. He is the First; there was none before Him, and He is the Last. Allah is the Everliving; everything will end in death, except Him. He is the Protecting Friend and to Him is the Final Return, where everything will be dealt with and judged in the Most Perfect and Just way. Muslims are confident of the Just and Perfect Judgment of Allah, The Creator, because He tells us repeatedly in the Qur'an that He is Oft-Forgiving, Most Gracious, Most Merciful, and perfectly just.
Allah also tells us in the Qur'an, that He does not beget, nor is He begotten. Begetting offspring, eating and sleeping are all characteristics of created things. Compare this, for example, to the Biblical ideas of God resting on the seventh day of creation, and begetting a son.
Muslims believe that Allah does not have the characteristics of people, animals or any created things. Muslims also believe that Allah is All- Powerful and able to do-all things, He merely says to it "Be" and it is. Such as the case of the miraculous birth of Prophet Jesus, alayhes salam, and when Allah created the heavens and the earth and all that is in them.
The most important point about Islamic worship is to understand that Muslims worship One God only. This pure and simple message of Islam has remained unchanged since the first man walked on earth. From the Prophet Moses, alayhes salam, calling out to his people, "Hear 'O Israel.-The Lord our God is One" [Deuteronomy 6:4 (English-KJV)]; to Prophet Jesus, alayhes salam, teaching and reprimanding his disciples, "Why does thou callest me good? There is none good but one, that is, God" [Matthew 19:17; Mark 10:18; Luke 18:19 (English-KJV)J; to the last messenger of monotheism who came with the final revelation from God proclaiming, "Your God is One God, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful" [2:163].
Allah, The One. This is whom over one-billion Muslims across the world pray to five times each day.
The declaration of faith for one who wants to embrace Islam is:"Ashadu Alla Ilaha Illallah waashhadu anna Muhammadan rasoolullah", whi
MISCONCEPTION ABOUT MENSTRUATING WOMAN DURING RAMADAN
Off-Salah isn’t Off-
Ramadhan (To the
menstruating sister during
Ramadhan)
i wrote this Article last Ramadhan but
i didnt publish it. And since then, it’s
being lying in my folder. it’s basically
about the activities a muslimah should
engage in during Ramadhan while she
is on her period. many ladies actually
think not being able to pray exempts
them from during reward earning
activities during Ramadhan.
In sha Allah, this post is to enlighten
the women folk and help set straight
the misconception as regards the
religious activities to be engaged in
while fasting.
I hope that this benefits everyone
.
Zainab, reciting a verse of the Quran
walked in quietly. She expected to meet
no one at home as everyone in the
quest to finishing the recitation of the
Quran in the first 10 days of Ramadan
must have gone to the masjid. Contrary
to what she presumed, she did meet
someone in the house. Ruqayyah!
Ruqayyah was lying on the sofa
watching TV. While everyone thought
they barely had any time to spare for
un-necessary activities, Ruqayyah was
calmly watching “I hate Love Stories”,
an Indian film, in the afternoon of
Ramadan. Finding this eccentric,
zainab couldn’t help but ask…
“Zainab: do you realize it’s Ramadan?
You have to fast not only with your
taste buds on strike but also with every
organ of your body, which vividly
include your eyes and ears. Why
should you waste your time watching
movies?
Ruqayyah: Subhanallah zainab! I am
off salah. There is no act of worship
that I can engage in right now and
besides it’s just a movie. In fact, I have
planned to watch at least 5 movies
before I finish menstruating in sha
Allah!”
In sha Allah! I hope you took note of
that word. The truth is this is a perfect
example of how we spend our
menstruating days during the month of
Ramadan. If it’s not movies then it’s
about music! May Allah protect us all.
70% of ladies during menstruation see
themselves as been free from all acts of
worship and they spend the whole day
doing things that are imperceptibly
rewarding. Ramadan is a month in
which the Quran should be the most
conspicious item in virtually every
home. There is a distinct moral
levitation and a calm atmosphere that
usually envelop the whole
environment. It is a month of virtue
which spares no time for frivolities. In
other words, there are numerous acts
of worship a menstruating woman can
and should engage in during Ramadan.
At each salah time, if a menstruating
woman performs wuduu, sits and
makes Dhikr and as well perform
tasbih (Subhanallah, Lailaha illallah
etc) for as long as it usually take her to
perform Salah, she will be given as
many rewards as she will get if she had
performed Salah in the best manner.
Listening to the Quran is also
permitted as it is the perfume for the
soul, the calmer of the heart and the
food for the spirit. Allah says in Quran
39verse 17 – 18 “so give good news to
my slaves, those who listen to the word
and then follow the best of it.” With
this, listening to the Quran is
prescribed for menstruating women.
In ibn kathir’s tafsir of suratul a’raf
verse 179, “the similitude of the one
who memorizes the Qur’an but does
not act in accordance to it is like a
donkey which carries a load of books
but does not understand what it
entail.” The menstrual period is indeed
an opportunity to take time and reflect
upon the Quran, just like the sahabahs
used to do.
Mu’adh bn Jabal (RA) said the prophet
of Allah (SAW) said “the people of
paradise will not regret anything
except one thing alone, the hour that
passed them by, which they made no
remembrance of Allah.” Narrated by
Bayhaqi bn Shu’ab alimran (1:392
512-513). This is proof that a
menstruating woman, day and night is
permitted to make plenty of dhikr. We
should set for ourselves daily targets
during our menses, to do as much
dhikr as possible throughout the day;
at work, while cooking, shopping and
even while relaxing. We should ensure
we always remember Allah with our
tongue as well as our Hearts.
Moreover, the highest ranks in Jannah
are for those who remember Allah the
most.
Also, be of best manners, character and
conduct. The Rasul said “the best loved
by me and the nearest to me in the
seats on the day of resurrection are
those who have the best manners and
conducts amongst you, who are
intimate, are on good terms with
others and are humble. And the most
hated by me, who will be on the
farthest seats from me are those who
are the talkative and arrogant.”
Tirmidhi.
It is important that a menstruating
lady increase in giving out charity, as
it eliminates sins and relinquishes one
from Hell. In a narration, the Rasul
(SAW) said: “charity wipes out sins as
water extinguishes fire.” In another
narration he (SAW) also said:
“Righteous deeds protect a person from
an evil end; a charity spent in secret
extinguishes Allah’s wrath; and
maintaining good ties of kinship
increase one’s lifespan (Tabaran).
Remember! Charity doesn’t necessarily
mean giving out money or material
things. Removing harmful objects from
people’s way, providing for one’s
family, spreading the message of Al-
Islam via texts facebook updates,
tweets or thought provoking pictures
on instagram are also acts of charity.
In conclusion, a woman on her menses
must never feel that she is unable to
gain the blessings and rewards of the
month of Ramadan. There is virtually
nothing stopping her from gaining
immense reward equal to that of a
man. All that is required of her is
effort. Effort throughout Ramadan, and
with the belief that Allah will accept
all her supplication. On the inquiry of
Aisha (RA), Rasul recommended that
we should say “Allahuma innaka
afuwun affuwun tuhibul afwa fa ‘fu
anee – Oh Allah, you are pardoning
and you love to pardon, so pardon me.”
May Allah in His infinite mercy
pardon us all and enable us gain the
best of rewards in this blessed month.
Amin.
Ramadhan (To the
menstruating sister during
Ramadhan)
i wrote this Article last Ramadhan but
i didnt publish it. And since then, it’s
being lying in my folder. it’s basically
about the activities a muslimah should
engage in during Ramadhan while she
is on her period. many ladies actually
think not being able to pray exempts
them from during reward earning
activities during Ramadhan.
In sha Allah, this post is to enlighten
the women folk and help set straight
the misconception as regards the
religious activities to be engaged in
while fasting.
I hope that this benefits everyone
.
Zainab, reciting a verse of the Quran
walked in quietly. She expected to meet
no one at home as everyone in the
quest to finishing the recitation of the
Quran in the first 10 days of Ramadan
must have gone to the masjid. Contrary
to what she presumed, she did meet
someone in the house. Ruqayyah!
Ruqayyah was lying on the sofa
watching TV. While everyone thought
they barely had any time to spare for
un-necessary activities, Ruqayyah was
calmly watching “I hate Love Stories”,
an Indian film, in the afternoon of
Ramadan. Finding this eccentric,
zainab couldn’t help but ask…
“Zainab: do you realize it’s Ramadan?
You have to fast not only with your
taste buds on strike but also with every
organ of your body, which vividly
include your eyes and ears. Why
should you waste your time watching
movies?
Ruqayyah: Subhanallah zainab! I am
off salah. There is no act of worship
that I can engage in right now and
besides it’s just a movie. In fact, I have
planned to watch at least 5 movies
before I finish menstruating in sha
Allah!”
In sha Allah! I hope you took note of
that word. The truth is this is a perfect
example of how we spend our
menstruating days during the month of
Ramadan. If it’s not movies then it’s
about music! May Allah protect us all.
70% of ladies during menstruation see
themselves as been free from all acts of
worship and they spend the whole day
doing things that are imperceptibly
rewarding. Ramadan is a month in
which the Quran should be the most
conspicious item in virtually every
home. There is a distinct moral
levitation and a calm atmosphere that
usually envelop the whole
environment. It is a month of virtue
which spares no time for frivolities. In
other words, there are numerous acts
of worship a menstruating woman can
and should engage in during Ramadan.
At each salah time, if a menstruating
woman performs wuduu, sits and
makes Dhikr and as well perform
tasbih (Subhanallah, Lailaha illallah
etc) for as long as it usually take her to
perform Salah, she will be given as
many rewards as she will get if she had
performed Salah in the best manner.
Listening to the Quran is also
permitted as it is the perfume for the
soul, the calmer of the heart and the
food for the spirit. Allah says in Quran
39verse 17 – 18 “so give good news to
my slaves, those who listen to the word
and then follow the best of it.” With
this, listening to the Quran is
prescribed for menstruating women.
In ibn kathir’s tafsir of suratul a’raf
verse 179, “the similitude of the one
who memorizes the Qur’an but does
not act in accordance to it is like a
donkey which carries a load of books
but does not understand what it
entail.” The menstrual period is indeed
an opportunity to take time and reflect
upon the Quran, just like the sahabahs
used to do.
Mu’adh bn Jabal (RA) said the prophet
of Allah (SAW) said “the people of
paradise will not regret anything
except one thing alone, the hour that
passed them by, which they made no
remembrance of Allah.” Narrated by
Bayhaqi bn Shu’ab alimran (1:392
512-513). This is proof that a
menstruating woman, day and night is
permitted to make plenty of dhikr. We
should set for ourselves daily targets
during our menses, to do as much
dhikr as possible throughout the day;
at work, while cooking, shopping and
even while relaxing. We should ensure
we always remember Allah with our
tongue as well as our Hearts.
Moreover, the highest ranks in Jannah
are for those who remember Allah the
most.
Also, be of best manners, character and
conduct. The Rasul said “the best loved
by me and the nearest to me in the
seats on the day of resurrection are
those who have the best manners and
conducts amongst you, who are
intimate, are on good terms with
others and are humble. And the most
hated by me, who will be on the
farthest seats from me are those who
are the talkative and arrogant.”
Tirmidhi.
It is important that a menstruating
lady increase in giving out charity, as
it eliminates sins and relinquishes one
from Hell. In a narration, the Rasul
(SAW) said: “charity wipes out sins as
water extinguishes fire.” In another
narration he (SAW) also said:
“Righteous deeds protect a person from
an evil end; a charity spent in secret
extinguishes Allah’s wrath; and
maintaining good ties of kinship
increase one’s lifespan (Tabaran).
Remember! Charity doesn’t necessarily
mean giving out money or material
things. Removing harmful objects from
people’s way, providing for one’s
family, spreading the message of Al-
Islam via texts facebook updates,
tweets or thought provoking pictures
on instagram are also acts of charity.
In conclusion, a woman on her menses
must never feel that she is unable to
gain the blessings and rewards of the
month of Ramadan. There is virtually
nothing stopping her from gaining
immense reward equal to that of a
man. All that is required of her is
effort. Effort throughout Ramadan, and
with the belief that Allah will accept
all her supplication. On the inquiry of
Aisha (RA), Rasul recommended that
we should say “Allahuma innaka
afuwun affuwun tuhibul afwa fa ‘fu
anee – Oh Allah, you are pardoning
and you love to pardon, so pardon me.”
May Allah in His infinite mercy
pardon us all and enable us gain the
best of rewards in this blessed month.
Amin.
Thursday 18 June 2015
Chad Bans Islamic Face Veil In Aftermath Of Suicide Bombings
In the aftermath of the suicide bombings that occurred in Chad on Monday, which
killed 23 people, the country has banned people from wearing the full-face Islamic
veil.
Prime Minister Kalzeube Pahimi Deubet, stated that the veil was used as a
“camouflage” by militants. He also said security forces will burn all full-face veils
sold in markets, BBC reports.
Deubet further stated that the ban applied everywhere, not only public places.
Although Boko Haram hasn’t taken responsibility for the attack, it is suspected that
they are responsible, as the militants previously threatened to attack Chad, after its
forces started helping Nigeria.
killed 23 people, the country has banned people from wearing the full-face Islamic
veil.
Prime Minister Kalzeube Pahimi Deubet, stated that the veil was used as a
“camouflage” by militants. He also said security forces will burn all full-face veils
sold in markets, BBC reports.
Deubet further stated that the ban applied everywhere, not only public places.
Although Boko Haram hasn’t taken responsibility for the attack, it is suspected that
they are responsible, as the militants previously threatened to attack Chad, after its
forces started helping Nigeria.
China Bans Ramadan Fasting In Mainly Muslim Region [See Why]
China has banned civil servants, students and teachers in its mainly Muslim Xinjiang
region from fasting during Ramadan and ordered restaurants to stay open.
Most Muslims are required to fast from dawn to dusk during the holy month, which
began on Thursday, but China’s ruling Communist party is officially atheist and for
years has restricted the practice in Xinjiang, home to the mostly Muslim Uighur
minority.
“Food service workplaces will operate normal hours during Ramadan,” said a notice
posted last week on the website of the state Food and Drug Administration in
Xinjiang’s Jinghe county.
Officials in the region’s Bole county were told: “During Ramadan do not engage in
fasting, vigils or other religious activities,” according to a local government website
report of a meeting this week.
Each year, the authorities’ attempt to ban fasting among Uighur Muslims in Xinjiang
receives widespread criticism from rights groups.
China imposes restrictions on Muslim Uighurs
Uighur rights groups say China’s restrictions on Islam in Xinjiang have added to
ethnic tensions in the region, where clashes have killed hundreds in recent years.
China says it faces a “terrorist threat” in Xinjiang, with officials blaming “religious
extremism” for the growing violence.
region from fasting during Ramadan and ordered restaurants to stay open.
Most Muslims are required to fast from dawn to dusk during the holy month, which
began on Thursday, but China’s ruling Communist party is officially atheist and for
years has restricted the practice in Xinjiang, home to the mostly Muslim Uighur
minority.
“Food service workplaces will operate normal hours during Ramadan,” said a notice
posted last week on the website of the state Food and Drug Administration in
Xinjiang’s Jinghe county.
Officials in the region’s Bole county were told: “During Ramadan do not engage in
fasting, vigils or other religious activities,” according to a local government website
report of a meeting this week.
Each year, the authorities’ attempt to ban fasting among Uighur Muslims in Xinjiang
receives widespread criticism from rights groups.
China imposes restrictions on Muslim Uighurs
Uighur rights groups say China’s restrictions on Islam in Xinjiang have added to
ethnic tensions in the region, where clashes have killed hundreds in recent years.
China says it faces a “terrorist threat” in Xinjiang, with officials blaming “religious
extremism” for the growing violence.
Saturday 13 June 2015
UNDERSTAND YOUR TARAWIH
Al-Gambari Daud
UNDERSTAND YOUR TARAWIH
(AASAMUN)
At-Tarawih is the night emphatic Sunnah prayer prescribed by the Prophet (SAW) for the
Muslims, to be observed all the night of the month of Ramadan.
Over the years, there had been noticeable variations in the manners of its observation among
the Muslims of different localities and schools of thoughts. The instance is seen in the
seemingly unreconcilable disparities between the kingdom of Saudi Arabia and Nigeria
Muslims. The former do observe 20 rakahs while the general practice among the latter is 10
rakahs. This will ordinarily call for concern among, even the non-Muslims who are conversant
of Islamic activities.
This write up therefore tends to address the variations and the best way to go for the
Muslims. It will as well educate and depict the simplicity of Islam to the teaming non-Muslim
audience and spectators.
Islamically, Tarawih may be observed in 8, 10, 20 or 36 rakahs. These variations are
embedded in both the authentic Hadith and other secondary sources of Islamic legislation.
Upfront, two Ahadith(p) are reported by Aisha to establish the first two options. It was
established that after 8 rounds of rakah, the prophet will quit the mosque directing the
companions to complete their Tarawih at home, before he finally discontinued its
congregational observation.
Umar, the 2nd Khalifah, was the one who fixed the number at 20 and reactivated its collective
observation, hitherto stopped by the Prophet. While, the 2nd Umar- Umar bin A.Aziz
increased the number to 36, he argued that, since they were not living in Makkah where they
could observe Tawaf (circumambulation of Ka'abah) as being practiced by the Makkans after
each 4 rakahs of 20. Each of the 4 Tawaf therefore should be replaced with 4 rakah totalling
36 rakah all together. (20 +16=36)
These undoubtedly show the beauty of Islamic legislation as one is at liberty to choose from
various options but depending largely on the prevailing circumstances, love of ibadah and
thirsty for reward.
This calls for no arguenments as being noticed among some Muslims. It is an emphatic
sunnah which if congregationally observe and the number of one's choice of rounds is either
plus or minus, one can easily terminate or complete it respctively at one's end.
Further still, since these variations are the practices of the Salaf, efforts should be made by
Muslims both individual and collectivelly to ensure that none of these numbers goes into
dustbin of history. In other words, each of them should be observed once in a while.
Also, Tarawih affords you the rare opportunity to get acquainted with the Glorious Quran, so
endeavor to recite long verses to maximize the rewards.
(Summary of submissions of Fiqh ala Madhaib al- Arba' and Fiqh al-Islami wa Adillatuhu)
UNDERSTAND YOUR TARAWIH
(AASAMUN)
At-Tarawih is the night emphatic Sunnah prayer prescribed by the Prophet (SAW) for the
Muslims, to be observed all the night of the month of Ramadan.
Over the years, there had been noticeable variations in the manners of its observation among
the Muslims of different localities and schools of thoughts. The instance is seen in the
seemingly unreconcilable disparities between the kingdom of Saudi Arabia and Nigeria
Muslims. The former do observe 20 rakahs while the general practice among the latter is 10
rakahs. This will ordinarily call for concern among, even the non-Muslims who are conversant
of Islamic activities.
This write up therefore tends to address the variations and the best way to go for the
Muslims. It will as well educate and depict the simplicity of Islam to the teaming non-Muslim
audience and spectators.
Islamically, Tarawih may be observed in 8, 10, 20 or 36 rakahs. These variations are
embedded in both the authentic Hadith and other secondary sources of Islamic legislation.
Upfront, two Ahadith(p) are reported by Aisha to establish the first two options. It was
established that after 8 rounds of rakah, the prophet will quit the mosque directing the
companions to complete their Tarawih at home, before he finally discontinued its
congregational observation.
Umar, the 2nd Khalifah, was the one who fixed the number at 20 and reactivated its collective
observation, hitherto stopped by the Prophet. While, the 2nd Umar- Umar bin A.Aziz
increased the number to 36, he argued that, since they were not living in Makkah where they
could observe Tawaf (circumambulation of Ka'abah) as being practiced by the Makkans after
each 4 rakahs of 20. Each of the 4 Tawaf therefore should be replaced with 4 rakah totalling
36 rakah all together. (20 +16=36)
These undoubtedly show the beauty of Islamic legislation as one is at liberty to choose from
various options but depending largely on the prevailing circumstances, love of ibadah and
thirsty for reward.
This calls for no arguenments as being noticed among some Muslims. It is an emphatic
sunnah which if congregationally observe and the number of one's choice of rounds is either
plus or minus, one can easily terminate or complete it respctively at one's end.
Further still, since these variations are the practices of the Salaf, efforts should be made by
Muslims both individual and collectivelly to ensure that none of these numbers goes into
dustbin of history. In other words, each of them should be observed once in a while.
Also, Tarawih affords you the rare opportunity to get acquainted with the Glorious Quran, so
endeavor to recite long verses to maximize the rewards.
(Summary of submissions of Fiqh ala Madhaib al- Arba' and Fiqh al-Islami wa Adillatuhu)
GATEWAYS FOR GOODNESS IN RAMADAN
Gateways of Goodness in Ramadan-II
1- Reciting Thikr (remembrance of Allaah) after Fajr prayer until sunrise. The Prophet,
, said: "Whoever performs Fajr prayer in congregation, then stays remembering
Allaah till the sun rises, then performs two Rak‘ahs, will have the reward of Hajj and
‘Umrah in full." [At-Tirmithi: Hasan]
2- Performing Friday prayers regularly. The Prophet, , said: "The five daily prayers,
and from one Friday prayer to the (next) Friday prayer, and from Ramadan to Ramadan
are expiations for the sins committed in between (their intervals), provided major sins
are not committed." [Muslim]
3- Seeking the hour in which supplications are answered on Friday. The Prophet, ,
said: "There is a time on Friday during which a Muslim, while he (or she) is performing
prayer and is supplicating, will be granted whatever he (or she) is supplicating
for.'' [Al-Bukhaari and Muslim]
4- Reading Surat Al-Kahf . The Prophet, said: "A Muslim who reads Surat Al-Kahf
on Friday, a light will shine for him between this Friday and the next one." [An-Nasaa’i
and Al-Haakim]
5- Giving charity frequently. "Charity extinguishes sin as water extinguishes fire." [At-
Tirmithi]
6- The best charity is that of the poor. The Prophet, , was asked: "What is the best
charity?" and he said: "The best charity is that which is given by a poor man, and start
giving charity to those under your care." [Abu Daawood, Ibn Khuzaymah, and Al-
Haakim]
7- Giving charity in secret. "Doing favors helps in saving from evil deaths, secret charity
puts out the anger of the Lord, and maintaining kinship ties increases one's
lifespan." [At-Tabaraani]
8- Obeying and being dutiful to parents. The Prophet, , said: "He is a loser, he is a
loser, he is a loser." It was said, "O Messenger of Allaah, who is he?” He replied: "He
who lives until his parents reach old age, either one or both of them, and misses the
chance to enter Paradise (because of being dutiful to them)." [Muslim]
9- Supplicating for parents. The Prophet, , said: "Allaah The Almighty raises the
degree of the righteous slave in Paradise, and as a result he asks, 'O my Lord, where
did I get this from?' Allaah will Say, 'This is because of your son's asking forgiveness
for you.'" [Ahmad]
10- Dutifulness to one's maternal uncles and aunts. The Prophet, , said: "The maternal
aunt is like the mother in position." [Al-Bukhaari]
11- Saying kind words. The Prophet, said: "Save yourself from Hell even by giving
half a date in charity, and if you do not find that, then by saying a kind word." [Al-
Bukhaari and Muslim]
12- Fulfilling people's needs. The Prophet, , said: "A man who goes to fulfill [the
Muslim's] need, (then he pointed with his finger), it will be better for him than making
I‘tikaaf (staying in seclusion) in this Masjid of mine for two months.” [Al-Haakim]
13- Visiting the sick. The Prophet, , said: "A man who visits an ailing person will attain
the fruits of Paradise." [Muslim]
14- Maintaining kinship ties. The Prophet, , said: "Kinship ties are hanging on the
Throne, saying, 'whoever keeps ties with me, Allaah will keep good connection with
him; and whoever severs ties with me, Allaah will sever connection with him.'" [Al-
Bukhaari and Muslim]
15- Making Muslims happy. The Prophet, , said: "Whoever meets his Muslim brother
with what he likes seeking to make him happy with it, Allaah will make him happy on
the Day of Resurrection." [At-Tabaraani]
16- Making life easy for people in straitened circumstances. The Prophet, , said: "A
person who makes things easy for an insolvent person, Allaah will make things easy
for him in this life and in the Hereafter." [Muslim]
17- Showing compassion and mercy to the weak. The Prophet, , said: "Allaah will be
Merciful with those who show mercy to others. Show mercy to those on earth, and The
One in Heaven will show mercy to you." [Abu Daawood and At-Tirmithi]
18- Reconciling people. The Prophet, , said: "Shall I not inform you of something more
excellent in degree than fasting, prayer and almsgiving?" The people replied, "Yes, O
Messenger of Allaah." The Prophet said: "It is reconciling people." [Abu Daawood
and At-Tirmithi]
19- Forbearance, forgiveness, and suppressing anger. Allaah The Almighty Says (what
means): { And who restrain anger and who pardon the people - and Allaah loves the
doers of good. } [Quran 3:134] The Prophet, , said to Al-Ashajj ibn ‘Abd Al-Qays:
" You have two qualities that Allaah The Almighty loves: forbearance and
patience." [Muslim]
20- Shaking hands with love and a pure soul. The Prophet, , said: "No two Muslims
meet and shake hands with one another but Allaah will forgive them before they leave."
[Abu Daawood and At-Tirmithi: Hasan]
21- A smiling face. The Prophet, said: "Smiling at your brother is charity."
22- Lowering one’s gaze from what Allaah The Almighty forbade. The Prophet, , said:
"The unlawful look is one of the poisonous arrows of Satan, and whoever abstains
from it out of fear from Allaah will find its sweetness in his heart." [At-Tabaraani]
23- Enjoining good and forbidding evil. The Prophet, said: "Whoever sees evil let him
change it by his hand; if he is unable, let him change it by his tongue; and if he is
unable, let him abhor it in his heart and this is the weakest level of faith." [Muslim]
24- Sitting with righteous and good people. The Prophet, , said: "No people sit to
mention Allaah The Almighty but the angels will circle them, mercy will shower them,
tranquility will descend upon them, and Allaah will mention them among those with
Him." [Muslim]
25- Preserving one's tongue and private parts. The Prophet, , said: "Whoever gives
me a guarantee to safeguard what is between his jaws and what is between his legs
(his tongue and private parts), I shall guarantee him Paradise." [Al-Bukhaari and
Muslim]
Gateways of Goodness in Ramadan-I
Gateways of Goodness in Ramadan-III
1- Reciting Thikr (remembrance of Allaah) after Fajr prayer until sunrise. The Prophet,
, said: "Whoever performs Fajr prayer in congregation, then stays remembering
Allaah till the sun rises, then performs two Rak‘ahs, will have the reward of Hajj and
‘Umrah in full." [At-Tirmithi: Hasan]
2- Performing Friday prayers regularly. The Prophet, , said: "The five daily prayers,
and from one Friday prayer to the (next) Friday prayer, and from Ramadan to Ramadan
are expiations for the sins committed in between (their intervals), provided major sins
are not committed." [Muslim]
3- Seeking the hour in which supplications are answered on Friday. The Prophet, ,
said: "There is a time on Friday during which a Muslim, while he (or she) is performing
prayer and is supplicating, will be granted whatever he (or she) is supplicating
for.'' [Al-Bukhaari and Muslim]
4- Reading Surat Al-Kahf . The Prophet, said: "A Muslim who reads Surat Al-Kahf
on Friday, a light will shine for him between this Friday and the next one." [An-Nasaa’i
and Al-Haakim]
5- Giving charity frequently. "Charity extinguishes sin as water extinguishes fire." [At-
Tirmithi]
6- The best charity is that of the poor. The Prophet, , was asked: "What is the best
charity?" and he said: "The best charity is that which is given by a poor man, and start
giving charity to those under your care." [Abu Daawood, Ibn Khuzaymah, and Al-
Haakim]
7- Giving charity in secret. "Doing favors helps in saving from evil deaths, secret charity
puts out the anger of the Lord, and maintaining kinship ties increases one's
lifespan." [At-Tabaraani]
8- Obeying and being dutiful to parents. The Prophet, , said: "He is a loser, he is a
loser, he is a loser." It was said, "O Messenger of Allaah, who is he?” He replied: "He
who lives until his parents reach old age, either one or both of them, and misses the
chance to enter Paradise (because of being dutiful to them)." [Muslim]
9- Supplicating for parents. The Prophet, , said: "Allaah The Almighty raises the
degree of the righteous slave in Paradise, and as a result he asks, 'O my Lord, where
did I get this from?' Allaah will Say, 'This is because of your son's asking forgiveness
for you.'" [Ahmad]
10- Dutifulness to one's maternal uncles and aunts. The Prophet, , said: "The maternal
aunt is like the mother in position." [Al-Bukhaari]
11- Saying kind words. The Prophet, said: "Save yourself from Hell even by giving
half a date in charity, and if you do not find that, then by saying a kind word." [Al-
Bukhaari and Muslim]
12- Fulfilling people's needs. The Prophet, , said: "A man who goes to fulfill [the
Muslim's] need, (then he pointed with his finger), it will be better for him than making
I‘tikaaf (staying in seclusion) in this Masjid of mine for two months.” [Al-Haakim]
13- Visiting the sick. The Prophet, , said: "A man who visits an ailing person will attain
the fruits of Paradise." [Muslim]
14- Maintaining kinship ties. The Prophet, , said: "Kinship ties are hanging on the
Throne, saying, 'whoever keeps ties with me, Allaah will keep good connection with
him; and whoever severs ties with me, Allaah will sever connection with him.'" [Al-
Bukhaari and Muslim]
15- Making Muslims happy. The Prophet, , said: "Whoever meets his Muslim brother
with what he likes seeking to make him happy with it, Allaah will make him happy on
the Day of Resurrection." [At-Tabaraani]
16- Making life easy for people in straitened circumstances. The Prophet, , said: "A
person who makes things easy for an insolvent person, Allaah will make things easy
for him in this life and in the Hereafter." [Muslim]
17- Showing compassion and mercy to the weak. The Prophet, , said: "Allaah will be
Merciful with those who show mercy to others. Show mercy to those on earth, and The
One in Heaven will show mercy to you." [Abu Daawood and At-Tirmithi]
18- Reconciling people. The Prophet, , said: "Shall I not inform you of something more
excellent in degree than fasting, prayer and almsgiving?" The people replied, "Yes, O
Messenger of Allaah." The Prophet said: "It is reconciling people." [Abu Daawood
and At-Tirmithi]
19- Forbearance, forgiveness, and suppressing anger. Allaah The Almighty Says (what
means): { And who restrain anger and who pardon the people - and Allaah loves the
doers of good. } [Quran 3:134] The Prophet, , said to Al-Ashajj ibn ‘Abd Al-Qays:
" You have two qualities that Allaah The Almighty loves: forbearance and
patience." [Muslim]
20- Shaking hands with love and a pure soul. The Prophet, , said: "No two Muslims
meet and shake hands with one another but Allaah will forgive them before they leave."
[Abu Daawood and At-Tirmithi: Hasan]
21- A smiling face. The Prophet, said: "Smiling at your brother is charity."
22- Lowering one’s gaze from what Allaah The Almighty forbade. The Prophet, , said:
"The unlawful look is one of the poisonous arrows of Satan, and whoever abstains
from it out of fear from Allaah will find its sweetness in his heart." [At-Tabaraani]
23- Enjoining good and forbidding evil. The Prophet, said: "Whoever sees evil let him
change it by his hand; if he is unable, let him change it by his tongue; and if he is
unable, let him abhor it in his heart and this is the weakest level of faith." [Muslim]
24- Sitting with righteous and good people. The Prophet, , said: "No people sit to
mention Allaah The Almighty but the angels will circle them, mercy will shower them,
tranquility will descend upon them, and Allaah will mention them among those with
Him." [Muslim]
25- Preserving one's tongue and private parts. The Prophet, , said: "Whoever gives
me a guarantee to safeguard what is between his jaws and what is between his legs
(his tongue and private parts), I shall guarantee him Paradise." [Al-Bukhaari and
Muslim]
Gateways of Goodness in Ramadan-I
Gateways of Goodness in Ramadan-III
FASTING IN A YOUNG MUSLIM LIFE
How Parents Can Help Children Understand Fasting
At a young age in our lives we are taught by teachers, parents, and elders how to live a good
life following the guidance of Islam, its rules and principles. As children, we tend to listen to
our elders and follow their example not really knowing the importance and benefit of each
action we take. Unfortunately, not many parents realize this fact. Parents must teach their
children how to perform religious duties in a way that allows them to appreciate the meaning
behind those duties and grow connected to Allaah Almighty and love Islam.
I am now in my early twenties and I am not a parent yet. But, in my middle school years, I had
an experience which highlights this parenting aspect and I thought of sharing it with those
who may find it useful.
Every year, the return of Ramadan brings to me many good memories of fasting; memories
related to all parts of Ramadan—the nights of ‘I’tikaaf we spent in the different Mosques, the
good food we ate, the many guests we had over at our house every weekend, the competition
between my friends and me to see who could fast the whole month. But there is one incident
that really stands out.
I always knew that fasting was a principal part of my religion, but I wish I understood why it
was necessary for me to do it. Some of my Islamic school teachers told me it helps us feel
how the less fortunate people live everyday and motivates us to do something about that, as
well as be thankful to Allaah Almighty. I did and still do appreciate this explanation, but I felt it
was not enough. Then one day in my sixth grade class in public school, a friend of mine
asked why I fast Ramadan. "Because it's a part of my religion," I told him, and went on to
mention the same explanation I heard from my teacher. He nodded and we went on with what
we were doing. A few minutes later he asked me what would happen if I were to eat during the
period I was supposed to be fasting? I told him I shouldn't do that unless there is a dire need
for that, in which case I would have to make up for my missed fasting days at a later time. A
few moments later he looked at me with a smile saying, “How would anyone know whether or
not you broke your fast if no one was looking?” I chuckled and said, “Allaah Almighty knows.”
During recess, my friend offered me a piece of his pizza and began to tempt me saying no
one will know, and I again replied that Allaah knows. But what he did hit me so hard I feel my
spine shivers almost every time I remember it. No one will know...had I really wanted to, I
could have eaten a piece of his pizza and the hunger in my stomach would have gone away
and not even my parents would have known. But what I said to my friend kept ringing in my
head, “Allaah knows... Allaah knows...” It suddenly dawned on me that I was fasting for the
sake of Allaah; that I was actually sincere in that. This realization made me feel very powerful, I
determined even more not to break my fast.
A few years after that, I was very happy to learn the Sacred Hadeeth which said, “All the acts
of the son of Aadam are for him, except fasting. It is exclusively meant for Me, and I (alone)
will reward (him) for it.” [Al-Bukhaari and Muslim] Every time I remember this Hadeeth or
hear it, I feel happy. I intuitively feel a special strong bond with it. Ever since then, I began to
strive every Ramadan to learn more and to teach my friends about this epiphany I had about
why we should fast Ramadan. The fact that I understood why, made my fasting that much
better and easier to accomplish.
As a way of encouraging understanding and appreciation of all acts of worship, here is a
suggestion that would allow us to visually observe what we accomplish so that its discussion,
contemplation and review, individually or collectively, would be much easier. And even
though, the suggestion is meant for children, everyone in the family is encouraged to make
use of it. We all need tools that facilitate what we want to accomplish and this one makes
good example for our children as well.
Be creative, facilitate understanding, let your children set reasonable goals and strive together
to achieve them this Ramadan.
For this Idea to work properly, parents should get involved, positively, and try to make it easier
for the child to complete each activity or worship. That may exact a lot of time, teaching,
energy and patience. As parents we must set the example of how to do things. This project
may not succeed, parents must realize, without discussions and encouragement and focus on
the virtues of these acts and importance of this kind of projects in managing matters of
worship it is part of the well-known Islamic concept of self accountability.
And speaking of virtues, Allaah Almighty Says in the gracious Quran (what meams): {O you
who have believed, protect yourselves and your families from a Fire whose fuel is people
and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allaah
in what He commands them but do what they are commanded....} [Quran 66:6] and the
Prophet Muhammad said, "Each one of you is responsible for his family and he will be
questioned (by Allaah Almighty) about this responsibility.” [Al-Bukhaari and Muslim]
At a young age in our lives we are taught by teachers, parents, and elders how to live a good
life following the guidance of Islam, its rules and principles. As children, we tend to listen to
our elders and follow their example not really knowing the importance and benefit of each
action we take. Unfortunately, not many parents realize this fact. Parents must teach their
children how to perform religious duties in a way that allows them to appreciate the meaning
behind those duties and grow connected to Allaah Almighty and love Islam.
I am now in my early twenties and I am not a parent yet. But, in my middle school years, I had
an experience which highlights this parenting aspect and I thought of sharing it with those
who may find it useful.
Every year, the return of Ramadan brings to me many good memories of fasting; memories
related to all parts of Ramadan—the nights of ‘I’tikaaf we spent in the different Mosques, the
good food we ate, the many guests we had over at our house every weekend, the competition
between my friends and me to see who could fast the whole month. But there is one incident
that really stands out.
I always knew that fasting was a principal part of my religion, but I wish I understood why it
was necessary for me to do it. Some of my Islamic school teachers told me it helps us feel
how the less fortunate people live everyday and motivates us to do something about that, as
well as be thankful to Allaah Almighty. I did and still do appreciate this explanation, but I felt it
was not enough. Then one day in my sixth grade class in public school, a friend of mine
asked why I fast Ramadan. "Because it's a part of my religion," I told him, and went on to
mention the same explanation I heard from my teacher. He nodded and we went on with what
we were doing. A few minutes later he asked me what would happen if I were to eat during the
period I was supposed to be fasting? I told him I shouldn't do that unless there is a dire need
for that, in which case I would have to make up for my missed fasting days at a later time. A
few moments later he looked at me with a smile saying, “How would anyone know whether or
not you broke your fast if no one was looking?” I chuckled and said, “Allaah Almighty knows.”
During recess, my friend offered me a piece of his pizza and began to tempt me saying no
one will know, and I again replied that Allaah knows. But what he did hit me so hard I feel my
spine shivers almost every time I remember it. No one will know...had I really wanted to, I
could have eaten a piece of his pizza and the hunger in my stomach would have gone away
and not even my parents would have known. But what I said to my friend kept ringing in my
head, “Allaah knows... Allaah knows...” It suddenly dawned on me that I was fasting for the
sake of Allaah; that I was actually sincere in that. This realization made me feel very powerful, I
determined even more not to break my fast.
A few years after that, I was very happy to learn the Sacred Hadeeth which said, “All the acts
of the son of Aadam are for him, except fasting. It is exclusively meant for Me, and I (alone)
will reward (him) for it.” [Al-Bukhaari and Muslim] Every time I remember this Hadeeth or
hear it, I feel happy. I intuitively feel a special strong bond with it. Ever since then, I began to
strive every Ramadan to learn more and to teach my friends about this epiphany I had about
why we should fast Ramadan. The fact that I understood why, made my fasting that much
better and easier to accomplish.
As a way of encouraging understanding and appreciation of all acts of worship, here is a
suggestion that would allow us to visually observe what we accomplish so that its discussion,
contemplation and review, individually or collectively, would be much easier. And even
though, the suggestion is meant for children, everyone in the family is encouraged to make
use of it. We all need tools that facilitate what we want to accomplish and this one makes
good example for our children as well.
Be creative, facilitate understanding, let your children set reasonable goals and strive together
to achieve them this Ramadan.
For this Idea to work properly, parents should get involved, positively, and try to make it easier
for the child to complete each activity or worship. That may exact a lot of time, teaching,
energy and patience. As parents we must set the example of how to do things. This project
may not succeed, parents must realize, without discussions and encouragement and focus on
the virtues of these acts and importance of this kind of projects in managing matters of
worship it is part of the well-known Islamic concept of self accountability.
And speaking of virtues, Allaah Almighty Says in the gracious Quran (what meams): {O you
who have believed, protect yourselves and your families from a Fire whose fuel is people
and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allaah
in what He commands them but do what they are commanded....} [Quran 66:6] and the
Prophet Muhammad said, "Each one of you is responsible for his family and he will be
questioned (by Allaah Almighty) about this responsibility.” [Al-Bukhaari and Muslim]
FASTING
The sincere Muslim seeks to perfect his worship in a way that pleases Allaah The
Almighty. Here are some of the acts that reduce the reward of the fasting people in the noble
month of Ramadan.
Looking at women who expose their beauty
Q: Does going out to run some errands and coming across indecently dressed women during
the day in Ramadan invalidate one's fast?
A: This does not invalidate the fast, however, one should lower his gaze as much as possible.
[Permanent Committee for Fatwa no. 6364]
Q: Does looking at women and beardless young boys affect your fast?
A: Yes, every sin affects one's fast, for Allaah The Almighty decreed fasting for us to become
righteous. Allaah The Almighty Says (what means): {O you who have believed, decreed upon
you is fasting as it was decreed upon those before you that you may become righteous}
[Quran 2:183].
The Messenger of Allaah said: "Whoever does not give up false statements (i.e. telling
lies), acting upon them and ignorance, Allaah will not be in need of his (fasting) leaving his
food and drink." [Al-Bukhaari]
We ask Allaah The Almighty to cure the man who suffers from this affliction, as he is
undoubtedly committing something forbidden, as a gaze is an arrow of Satan – we seek
refuge with Allaah The Almighty.
Looking at forbidden things repeatedly gives rise to confusing thoughts in people’s hearts,
causing a person to become captivated by them. Many are the gazes that have affected men’s
hearts until they became captive.
This is why when someone is afflicted with this habit (indulging in forbidden gazes), he should
turn to Allaah The Almighty in repentance, while supplicating Him to cure him. He should also
abstain from directing his eyesight to any woman or any young man without a beard. If he
abides by seeking the help of Allaah The Almighty, seeking refuge in Him and asking Him to
cure him from this disease, he will be cured, Allaah willing.
[Shaykh Ibn ‘Uthaymeen: Al Fataawa]
He kissed a non-Mahram (marriageable) girl in Ramadan
Q: What is the ruling on a man who kissed a non-Mahram girl in Ramadan? Does he have to
make up for the day?
A: A man who kissed a non-Mahram girl has certainly failed to fulfill the obligations of fasting,
as he has committed a sinful act while fasting. The Messenger of Allaah said: "Whoever
does not give up false speech and acting upon it, and ignorance (evil action), Allaah has no
need of him giving up his food and drink." [Al-Bukhaari]
If he compelled her to do so (to allow him to kiss her), then he has committed both a sinful act
and an act of ignorance. His fast has no doubt lost its meaning and his reward is diminished.
However, according to the majority of scholars, this does not invalidate his fast, which means
that he is not obliged to make up for the day.
The questioner should counsel the person who committed this act, and urge him to repent to
Allaah The Almighty. This act is forbidden, since it makes the heart incline towards created
beings and forget the remembrance of Allaah The Exalted, which can be the cause of a great
affliction.
[Shaykh Ibn ‘Uthaymeen: Al Fataawa]
Insult and abuse from the fasting person
Q: If someone gets angry at something and he scolds and insults others, does this invalidate
his fast?
A: This does not invalidate his fast, but it does diminish his reward. The Muslim should
control his temper and safeguard his tongue from insulting, abusing, backbiting, tale-bearing
and other such acts forbidden by Allaah The Almighty, whether while fasting or at any other
time. However, during fasting, one should take particular care to avoid these acts, as this is
more important and perfects his fast. It is also takes one further away from harming people
that may be a cause for afflictions, grudges and disunity. The Messenger of Allaah said:
"If one of you is fasting, he should avoid sexual relations with his wife and quarreling, and if
somebody fights or quarrels with him, he should say, 'I am fasting.'" [Al-Bukhaari and
Muslim]
[Permanent Committee for Fatwa no.7825]
Uttering obscene words because of a traffic jam
Q: Due to the severe traffic jam, some people utter obscene words that may reach the extent
of insulting and abusing others while driving their cars and fasting in Ramadan. What is the
ruling on their fast?
A: Concerning their fast, it is valid as forbidden acts and words do not invalidate fasting, but
they certainly reduce its reward and waste its benefits and fruits.
The intended purpose of fasting is to become righteous as Allaah The Exalted Says (what
means): {O you who have believed, decreed upon you is fasting as it was decreed upon
those before you that you may become righteous} [Quran 2:183].
Allaah The Almighty clarified the wisdom of imposing fasting upon us, which is to become
righteous and fear Him.
The Messenger of Allaah said: "Whoever does not give up false statements (i.e. telling
lies), acting upon them, and intolerance, Allaah will not be in need of his (fasting) leaving his
food and drink."
Furthermore, the Prophet said that if somebody fights or quarrels with a fasting person,
he should say, "I am fasting" . This would deter the one who insults the fasting person and let
him know that he did not abstain from answering him back because he was unable to do so,
but because he fears Allaah The Almighty, as he is fasting. It is incumbent upon those who
are fasting as well as those who are not to be patient and tolerant and not be provoked by
things that he does not like.
A man said to the Prophet “Advise me, O Messenger of Allaah!” The Prophet said:
“Do not get angry .” He repeated that more than once: “ Do not get angry .”
People inevitably regret their actions while they are angry and wish they had not said or done
something in a fit of rage, but such things can never be undone.
[Shaykh Saalih Al-Fawzaan: Kitaab Ad-Da‘wah]
Acts that Diminish the Reward of Fasting - II
Almighty. Here are some of the acts that reduce the reward of the fasting people in the noble
month of Ramadan.
Looking at women who expose their beauty
Q: Does going out to run some errands and coming across indecently dressed women during
the day in Ramadan invalidate one's fast?
A: This does not invalidate the fast, however, one should lower his gaze as much as possible.
[Permanent Committee for Fatwa no. 6364]
Q: Does looking at women and beardless young boys affect your fast?
A: Yes, every sin affects one's fast, for Allaah The Almighty decreed fasting for us to become
righteous. Allaah The Almighty Says (what means): {O you who have believed, decreed upon
you is fasting as it was decreed upon those before you that you may become righteous}
[Quran 2:183].
The Messenger of Allaah said: "Whoever does not give up false statements (i.e. telling
lies), acting upon them and ignorance, Allaah will not be in need of his (fasting) leaving his
food and drink." [Al-Bukhaari]
We ask Allaah The Almighty to cure the man who suffers from this affliction, as he is
undoubtedly committing something forbidden, as a gaze is an arrow of Satan – we seek
refuge with Allaah The Almighty.
Looking at forbidden things repeatedly gives rise to confusing thoughts in people’s hearts,
causing a person to become captivated by them. Many are the gazes that have affected men’s
hearts until they became captive.
This is why when someone is afflicted with this habit (indulging in forbidden gazes), he should
turn to Allaah The Almighty in repentance, while supplicating Him to cure him. He should also
abstain from directing his eyesight to any woman or any young man without a beard. If he
abides by seeking the help of Allaah The Almighty, seeking refuge in Him and asking Him to
cure him from this disease, he will be cured, Allaah willing.
[Shaykh Ibn ‘Uthaymeen: Al Fataawa]
He kissed a non-Mahram (marriageable) girl in Ramadan
Q: What is the ruling on a man who kissed a non-Mahram girl in Ramadan? Does he have to
make up for the day?
A: A man who kissed a non-Mahram girl has certainly failed to fulfill the obligations of fasting,
as he has committed a sinful act while fasting. The Messenger of Allaah said: "Whoever
does not give up false speech and acting upon it, and ignorance (evil action), Allaah has no
need of him giving up his food and drink." [Al-Bukhaari]
If he compelled her to do so (to allow him to kiss her), then he has committed both a sinful act
and an act of ignorance. His fast has no doubt lost its meaning and his reward is diminished.
However, according to the majority of scholars, this does not invalidate his fast, which means
that he is not obliged to make up for the day.
The questioner should counsel the person who committed this act, and urge him to repent to
Allaah The Almighty. This act is forbidden, since it makes the heart incline towards created
beings and forget the remembrance of Allaah The Exalted, which can be the cause of a great
affliction.
[Shaykh Ibn ‘Uthaymeen: Al Fataawa]
Insult and abuse from the fasting person
Q: If someone gets angry at something and he scolds and insults others, does this invalidate
his fast?
A: This does not invalidate his fast, but it does diminish his reward. The Muslim should
control his temper and safeguard his tongue from insulting, abusing, backbiting, tale-bearing
and other such acts forbidden by Allaah The Almighty, whether while fasting or at any other
time. However, during fasting, one should take particular care to avoid these acts, as this is
more important and perfects his fast. It is also takes one further away from harming people
that may be a cause for afflictions, grudges and disunity. The Messenger of Allaah said:
"If one of you is fasting, he should avoid sexual relations with his wife and quarreling, and if
somebody fights or quarrels with him, he should say, 'I am fasting.'" [Al-Bukhaari and
Muslim]
[Permanent Committee for Fatwa no.7825]
Uttering obscene words because of a traffic jam
Q: Due to the severe traffic jam, some people utter obscene words that may reach the extent
of insulting and abusing others while driving their cars and fasting in Ramadan. What is the
ruling on their fast?
A: Concerning their fast, it is valid as forbidden acts and words do not invalidate fasting, but
they certainly reduce its reward and waste its benefits and fruits.
The intended purpose of fasting is to become righteous as Allaah The Exalted Says (what
means): {O you who have believed, decreed upon you is fasting as it was decreed upon
those before you that you may become righteous} [Quran 2:183].
Allaah The Almighty clarified the wisdom of imposing fasting upon us, which is to become
righteous and fear Him.
The Messenger of Allaah said: "Whoever does not give up false statements (i.e. telling
lies), acting upon them, and intolerance, Allaah will not be in need of his (fasting) leaving his
food and drink."
Furthermore, the Prophet said that if somebody fights or quarrels with a fasting person,
he should say, "I am fasting" . This would deter the one who insults the fasting person and let
him know that he did not abstain from answering him back because he was unable to do so,
but because he fears Allaah The Almighty, as he is fasting. It is incumbent upon those who
are fasting as well as those who are not to be patient and tolerant and not be provoked by
things that he does not like.
A man said to the Prophet “Advise me, O Messenger of Allaah!” The Prophet said:
“Do not get angry .” He repeated that more than once: “ Do not get angry .”
People inevitably regret their actions while they are angry and wish they had not said or done
something in a fit of rage, but such things can never be undone.
[Shaykh Saalih Al-Fawzaan: Kitaab Ad-Da‘wah]
Acts that Diminish the Reward of Fasting - II
QURAN: THE WAY TO SALVATION
The Book of Allah is the rain that
brings forth true life on Earth.
I bear witness that there is no deity
besides Allah—alone, who has no
partner, no equal; Lord of the
Messengers, Creator of the
heavens and the earths. I bear
witness that Muhammad is His
devoted-servant and His
Messenger sent with a Clear Book
that separates guidance from
misguidance, deception from
righteousness, and conjectures
from certainty.
Allah revealed the Book (Noble Quran) in order for us to read it, and mull over it
with care and vigilance; to enrich our souls from its remembrance; to carry it and
construe it in the best of manners; to affirm it and strive to establish its
commands and prohibitions; pick the fruits of its precious knowledge that is our
way to Allah and to glean the wisdom from its gardens and flowers.
For it is His Book, and nothing else, that can guide His seekers to Him. It is the
path that leads the traveler to Allah. It is His brilliant Light that illuminates the
darkness of uncertainty and disbelief. It is His mercy of guidance and source of
happiness for all creation. It is the bridge that connects His devotee to Him when
all else fails. It is the great door to Him that remains open, when all else is closed.
It is the straight path that is not tainted by the opinions of mortals. It is the
remembrance full of wisdom that is not swayed by desires. It is the noble
revelation containing wisdom that sages can never fathom. Its wonders never end,
nor are its clouds barren, its signs are never exhausted, its agreements never
contradict.
The more a soul delves into its depths, the more it increases in insight and
guidance. It is the cure for mankind from diseases of the heart. It is life to the
hearts and pleasure and brilliance to the souls. It is the harbinger that calls night
and day: "O seekers of good, hurry to me"
It is the caller of faith at the head of the straight path, calling (what means): "O our
people, respond to the caller of Allah and have faith in Him so He may forgive your
sins for you and may save you from a painful chastisement." [Quran 31: 46]
The Quran is Allah's greatest blessing on us. It is the fulfillment of His promise to
Adam, may Allah exalt his mention, and his descendants, as Allah Almighty Says
(what means): ''…There shall come to you guidance from Me, and whatsoever
follows My Guidance no fear shall be on them, nor shall they sorrow'' [Quran 2:38]
It is the only weapon for struggling against the forces of evil and temptation in this
world. It is the only means to overpower our fear and anxiety. It is the only Light as
we grope in the darkness, with which to find our way to success and salvation. It
is the only healing for our inner sickness, as well as the social ills that may
surround us. It is the constant reminder of our true nature and destiny, of our
station and our duties.
But alas! Desires have put out the lamps of the hearts, and opinions of the mortal
humans have shut those doors of Divine guidance and lost the keys. The hearts
are laden with the rust of their own earning, so much so that they do not find the
realities of the Quran opening to them. The burdens of ignorance have so settled
upon it that its knowledge does not blossom into righteous actions.
Woe unto you, how have you made the nourishment of your heart those vain
opinions that contradict the Quran and Sunnah (Prophet's Tradtion) that neither
replenish it nor quench its thirst? So now your heart does not accept nourishment
of the Word of the Lord of the worlds, and the speech of His eminent Messenger!
For how will you ever find your way through the darkness of conjectures and
opinions of mortals to the clear distinction of right and wrong when you have
closed your eyes to the light of the Book of Allah and the way of the Messenger?
Woe unto you, how have you adulterated the right opinions with the sick ones, and
the accepted ones with the rejected ones, and have managed to incapacitate your
souls from receiving the guidance and knowledge from the Book that is immune to
falsehood from all directions.
Nay, but it is, by Allah, a trial that has blinded the hearts from the sources of
righteousness and has embezzled the minds from their goals.
The Book of Allah is the coolness of eyes for which the competitors compete, the
finality to which the contenders contend.
How can you still be in the dark under a rising sun?
How can you lose your way under a bright constellation?
Glory be to Allah, The Exalted!
Related Articles
The Quran is the Delight of the Heart
brings forth true life on Earth.
I bear witness that there is no deity
besides Allah—alone, who has no
partner, no equal; Lord of the
Messengers, Creator of the
heavens and the earths. I bear
witness that Muhammad is His
devoted-servant and His
Messenger sent with a Clear Book
that separates guidance from
misguidance, deception from
righteousness, and conjectures
from certainty.
Allah revealed the Book (Noble Quran) in order for us to read it, and mull over it
with care and vigilance; to enrich our souls from its remembrance; to carry it and
construe it in the best of manners; to affirm it and strive to establish its
commands and prohibitions; pick the fruits of its precious knowledge that is our
way to Allah and to glean the wisdom from its gardens and flowers.
For it is His Book, and nothing else, that can guide His seekers to Him. It is the
path that leads the traveler to Allah. It is His brilliant Light that illuminates the
darkness of uncertainty and disbelief. It is His mercy of guidance and source of
happiness for all creation. It is the bridge that connects His devotee to Him when
all else fails. It is the great door to Him that remains open, when all else is closed.
It is the straight path that is not tainted by the opinions of mortals. It is the
remembrance full of wisdom that is not swayed by desires. It is the noble
revelation containing wisdom that sages can never fathom. Its wonders never end,
nor are its clouds barren, its signs are never exhausted, its agreements never
contradict.
The more a soul delves into its depths, the more it increases in insight and
guidance. It is the cure for mankind from diseases of the heart. It is life to the
hearts and pleasure and brilliance to the souls. It is the harbinger that calls night
and day: "O seekers of good, hurry to me"
It is the caller of faith at the head of the straight path, calling (what means): "O our
people, respond to the caller of Allah and have faith in Him so He may forgive your
sins for you and may save you from a painful chastisement." [Quran 31: 46]
The Quran is Allah's greatest blessing on us. It is the fulfillment of His promise to
Adam, may Allah exalt his mention, and his descendants, as Allah Almighty Says
(what means): ''…There shall come to you guidance from Me, and whatsoever
follows My Guidance no fear shall be on them, nor shall they sorrow'' [Quran 2:38]
It is the only weapon for struggling against the forces of evil and temptation in this
world. It is the only means to overpower our fear and anxiety. It is the only Light as
we grope in the darkness, with which to find our way to success and salvation. It
is the only healing for our inner sickness, as well as the social ills that may
surround us. It is the constant reminder of our true nature and destiny, of our
station and our duties.
But alas! Desires have put out the lamps of the hearts, and opinions of the mortal
humans have shut those doors of Divine guidance and lost the keys. The hearts
are laden with the rust of their own earning, so much so that they do not find the
realities of the Quran opening to them. The burdens of ignorance have so settled
upon it that its knowledge does not blossom into righteous actions.
Woe unto you, how have you made the nourishment of your heart those vain
opinions that contradict the Quran and Sunnah (Prophet's Tradtion) that neither
replenish it nor quench its thirst? So now your heart does not accept nourishment
of the Word of the Lord of the worlds, and the speech of His eminent Messenger!
For how will you ever find your way through the darkness of conjectures and
opinions of mortals to the clear distinction of right and wrong when you have
closed your eyes to the light of the Book of Allah and the way of the Messenger?
Woe unto you, how have you adulterated the right opinions with the sick ones, and
the accepted ones with the rejected ones, and have managed to incapacitate your
souls from receiving the guidance and knowledge from the Book that is immune to
falsehood from all directions.
Nay, but it is, by Allah, a trial that has blinded the hearts from the sources of
righteousness and has embezzled the minds from their goals.
The Book of Allah is the coolness of eyes for which the competitors compete, the
finality to which the contenders contend.
How can you still be in the dark under a rising sun?
How can you lose your way under a bright constellation?
Glory be to Allah, The Exalted!
Related Articles
The Quran is the Delight of the Heart
THE PRINCIPLE OF ISLAMIC JURISPRUDENCE
This is the third and most
revised edition of one of the
best textbook on the subject of
Usool Al-Fiqh Al-Islami , (The
Principles of Islamic
Jurisprudence).
Usool Al-Fiqh is one of the main
realms of Islamic knowledge
and is so essential that not only
Fiqh—which is the practical
aspect of Islam and the way of
living and applying its laws –but
all other realms use it and rely upon it. In fact, the main function of these
Usool or principles is to help the scholars understand Islam and facilitate
its application by providing the people with tools they need to refer all
matters facing Muslim individuals and communities to the original and only
two textual sources of Islam, namely the Noble Quran and the Sunnah of
Prophet Muhammad so that all needed rulings and guidelines may be
derived from them, thus preserving their authenticity and insuring their
maximum credibility of correctness and validity. It is no wonder that many
students of knowledge complain of the dryness of Usool Al-Fiqh books and
difficulty of its subject matter—this book is no exception.
I know that it is a dense read, and that it can be boring if you are not a
student of the subject of the principles of Fiqh or someone who has a good
background in Islamic knowledge, yet I found Kamali's style to be
distinguished by clarity and readability. But this is a book that is best used
as textbook for a university level course or as a desk reference for varying
specialists and scholars of Islamic law who cannot access the principles of
Fiqh or Islamic knowledge in Arabic. Some of my colleagues mentioned
that Kamali tried his best to follow the style of earlier scholars in writing
about the subject, and they wished that he would change that to a style that
is more befitting to the learning abilities of today's student and in
accordance with today's methods of instruction. I am of the opinion that
both approaches have merits in teaching this kind of subject matter and
both may be effective in teaching the principles of Fiqh provided one has a
good teacher and the right learning environment—both of which are hard
to find considering today's situation of many of the so-called Islamic
universities.
The fact remains that when the Principles of Islamic jurisprudence was
first published, it offered an excellent addition to the few English Usool Al-
Fiqh textbooks available then. This edition, however, represents a far
better detailed and substantially expanded discussion of the same topics of
the earlier editions as well as newer ones. This excellent book,
nevertheless, can still benefit some of the essential enhancement that are
typical in the production process of academic books like, an expanded
index, extensive and more comprehensive glossary, authentication of
references especially the Hadeeth and certain quotations, more footnotes
and cross-referencing, among others.
Kamali was honestly seeking objectivity in adding the two sections about
the Usool of Al-Khawaarij and Shia sects. But while this may have worked
in the case of Al-Khawaarij, I do not think the inclusion of the Shia Usool
served objectivity. Not only that there are serious differences between the
Sunnah and Shia Usool, but the extent of discussion in this limited-scope
book of Usool does not permit a real discussion of comparative Usool Al-
Fiqh.
Furthermore, I wished that Kamali had left the topic of Tajdeed Usool Al-
Fiqh (the renewal of the Principles of Islamic Jurisprudence) out of this
book. This was another place where he failed to provide appropriate
discussion to issues that are essential but highly controversial. Dr
Mohammad Hashim Kamali is Professor of Law at the International Islamic
University, Malaysia, where he has been teaching Islamic law and
jurisprudence since 1985. Aspiring students should find this book very
informative.
revised edition of one of the
best textbook on the subject of
Usool Al-Fiqh Al-Islami , (The
Principles of Islamic
Jurisprudence).
Usool Al-Fiqh is one of the main
realms of Islamic knowledge
and is so essential that not only
Fiqh—which is the practical
aspect of Islam and the way of
living and applying its laws –but
all other realms use it and rely upon it. In fact, the main function of these
Usool or principles is to help the scholars understand Islam and facilitate
its application by providing the people with tools they need to refer all
matters facing Muslim individuals and communities to the original and only
two textual sources of Islam, namely the Noble Quran and the Sunnah of
Prophet Muhammad so that all needed rulings and guidelines may be
derived from them, thus preserving their authenticity and insuring their
maximum credibility of correctness and validity. It is no wonder that many
students of knowledge complain of the dryness of Usool Al-Fiqh books and
difficulty of its subject matter—this book is no exception.
I know that it is a dense read, and that it can be boring if you are not a
student of the subject of the principles of Fiqh or someone who has a good
background in Islamic knowledge, yet I found Kamali's style to be
distinguished by clarity and readability. But this is a book that is best used
as textbook for a university level course or as a desk reference for varying
specialists and scholars of Islamic law who cannot access the principles of
Fiqh or Islamic knowledge in Arabic. Some of my colleagues mentioned
that Kamali tried his best to follow the style of earlier scholars in writing
about the subject, and they wished that he would change that to a style that
is more befitting to the learning abilities of today's student and in
accordance with today's methods of instruction. I am of the opinion that
both approaches have merits in teaching this kind of subject matter and
both may be effective in teaching the principles of Fiqh provided one has a
good teacher and the right learning environment—both of which are hard
to find considering today's situation of many of the so-called Islamic
universities.
The fact remains that when the Principles of Islamic jurisprudence was
first published, it offered an excellent addition to the few English Usool Al-
Fiqh textbooks available then. This edition, however, represents a far
better detailed and substantially expanded discussion of the same topics of
the earlier editions as well as newer ones. This excellent book,
nevertheless, can still benefit some of the essential enhancement that are
typical in the production process of academic books like, an expanded
index, extensive and more comprehensive glossary, authentication of
references especially the Hadeeth and certain quotations, more footnotes
and cross-referencing, among others.
Kamali was honestly seeking objectivity in adding the two sections about
the Usool of Al-Khawaarij and Shia sects. But while this may have worked
in the case of Al-Khawaarij, I do not think the inclusion of the Shia Usool
served objectivity. Not only that there are serious differences between the
Sunnah and Shia Usool, but the extent of discussion in this limited-scope
book of Usool does not permit a real discussion of comparative Usool Al-
Fiqh.
Furthermore, I wished that Kamali had left the topic of Tajdeed Usool Al-
Fiqh (the renewal of the Principles of Islamic Jurisprudence) out of this
book. This was another place where he failed to provide appropriate
discussion to issues that are essential but highly controversial. Dr
Mohammad Hashim Kamali is Professor of Law at the International Islamic
University, Malaysia, where he has been teaching Islamic law and
jurisprudence since 1985. Aspiring students should find this book very
informative.
ISLAM ON DOWRY
The Real Gift
Islam has legislated the giving of the
dower by the husband to the wife in
order to please the woman’s heart and
to honour her. It is also meant to bring
an end to what was done in the Days of
Ignorance wherein she was wronged,
exploited, despised and robbed of her
wealth. The dower is a right exclusively
for the wife. It is her possession and
none of her guardians or relatives may
share any part of it. No one has any power over her concerning how she wishes to
dispose of it, as long as she does so in a legally acceptable manner. She may give
it away as a gift, she may lend it to others or she may give it in charity or do any
other permissible acts she wishes with it.
T he dower was instituted because the goal of marriage is not the actual act of the
marriage contract in itself. In fact, the actual purpose of marriage cannot be
achieved unless the spouses stay in a state of marriage. However, that may not be
achieved unless the dower is an obligation at the time of the marriage contract
itself. In this case, when there come times that may lead the man to divorce his
wife, such as estrangement or coarse behaviour, the husband would not be willing
to divorce his wife due to just the slightest act of rudeness that occurs. If it were
not for the dower that was required due to the contract itself, it would be very easy
for him to leave her.
Therefore, the goals of marriage would not be met as the goals and benefits of
marriage are only met when the two are in accord and agreement with one another
but that accord will not come about unless the woman is something honoured and
special to the husband. But such honour will not come about unless he had to
give up something important to him. This is because what is most difficult to
achieve is most special to the person. Therefore, if the wife is not something
special in the eyes of the husband, then he will dispose of her at the first sign of
unhappiness, the accord will not occur and the purposes of marriage will not be
achieved.
What we see happening in some European countries, and indeed some Muslim
countries, is very strange indeed. This is where the woman is required to furnish a
dowry or provide the furniture for their future house. This is definitely turning the
natural order of things upside down and goes against the nature of mankind. It
leads to a great deal of social ills and behavioural harm. It is a means by which the
woman is despised and belittled. Indeed, she is ruined because of it. If the woman
is not able to gather enough wealth together for marriage, she will not be able to
get married and, instead, will have boyfriends and affairs, and other evil results.
Such a practice contains a great deal of evil and harm for the society; this practice
may even bring about society’s end soon. There is a great difference between the
case where the woman feels that she and what she possesses belong to her
husband and where she feels that she is something desired and honoured, as the
fiancé spends money on her and gives her presents and so on to get her as his
wife.
One regrettable aspect of dowry-giving in recent times is that it is becoming more
and more a matter of ostentation. Nothing could be more un-Islamic in motivation
than this. Even the practice of performing a marriage quietly, without any
flamboyant display of wealth, but subsequently giving a lavish dowry to enable
the bride to set up her home is contrary to Islamic practice. It was certainly not the
Sunnah of the Prophet . Faatimah was his favourite daughter, but he
neither gave her a lavish dowry nor did he send things to her home after the
wedding, and even when she made a request to him for something of a
material nature, he only gave her the benefit of his counsel.
Mahr (The Dower)
Islam has successfully maintained an even balance in society between men and
women by giving its unequivocal endorsement to a practical division of labour,
whereby women are placed in charge of the internal arrangement of the household,
while men are responsible for its financing. The home is thus organised on the
pattern of a microcosmic estate, with the man in a position of authority. The Quran
is specified on this issue; Allaah Says (what means): “Men are in charge of
women by [right of] what [qualities] Allaah has given one over the other and what
they spend [in support] from their wealth. So righteous women are devoutly
obedient, guarding in [the husband's] absence what Allaah would have them
guard…” [Quran 4:34]
For largely biological reasons, women are well adapted to domestic pursuits while
men, for similar reasons, are better suited to work outside the home. These
physical and mental differences between men and women are, in practice, what
underlay Islam’s division of familial responsibilities into internal and external
spheres, with the woman dealing exclusively with the home and family and the
man providing the funds.
Mahr Mu’ajjal (Promptly given dower)
At the time of the marriage, the groom hands over to the bride a sum of money
called Mahr (dower) which is a token of his willing acceptance of the
responsibility of bearing all necessary expenses of his wife. This is the original
meaning of Mahr, although this custom has come to have different connotations
in modern times.
There are two ways of presenting the Mahr to the bride. One is to hand it over at
the time of the marriage, in which case it is known as Mahr Mu’ajjal, or promptly
given dower. During the time of the Prophet and his companions, Mahr
Mu’ajjal was the accepted practice and the amount fixed was generally quite
minimal. The giving of Mahr by ‘Ali to Faatimah who was the Prophet’s
daughter, is an illustration of how this custom was respected. After the marriage
had been arranged, the Prophet asked ‘Ali if he had anything he could give as
dower in order to make Faatimah his lawfully wedded wife. ‘Ali replied: "I swear by
Allaah that I have nothing, O Messenger of Allaah.” The Prophet then asked:
“Where is the coat of armour I once gave you?” ‘Ali replied that it was still in
his possession. The Prophet then instructed him to send the coat of armour
to Faatimah thereby making his union lawful. This then was the sum total of
Faatimah’s dower.
Islam has legislated the giving of the
dower by the husband to the wife in
order to please the woman’s heart and
to honour her. It is also meant to bring
an end to what was done in the Days of
Ignorance wherein she was wronged,
exploited, despised and robbed of her
wealth. The dower is a right exclusively
for the wife. It is her possession and
none of her guardians or relatives may
share any part of it. No one has any power over her concerning how she wishes to
dispose of it, as long as she does so in a legally acceptable manner. She may give
it away as a gift, she may lend it to others or she may give it in charity or do any
other permissible acts she wishes with it.
T he dower was instituted because the goal of marriage is not the actual act of the
marriage contract in itself. In fact, the actual purpose of marriage cannot be
achieved unless the spouses stay in a state of marriage. However, that may not be
achieved unless the dower is an obligation at the time of the marriage contract
itself. In this case, when there come times that may lead the man to divorce his
wife, such as estrangement or coarse behaviour, the husband would not be willing
to divorce his wife due to just the slightest act of rudeness that occurs. If it were
not for the dower that was required due to the contract itself, it would be very easy
for him to leave her.
Therefore, the goals of marriage would not be met as the goals and benefits of
marriage are only met when the two are in accord and agreement with one another
but that accord will not come about unless the woman is something honoured and
special to the husband. But such honour will not come about unless he had to
give up something important to him. This is because what is most difficult to
achieve is most special to the person. Therefore, if the wife is not something
special in the eyes of the husband, then he will dispose of her at the first sign of
unhappiness, the accord will not occur and the purposes of marriage will not be
achieved.
What we see happening in some European countries, and indeed some Muslim
countries, is very strange indeed. This is where the woman is required to furnish a
dowry or provide the furniture for their future house. This is definitely turning the
natural order of things upside down and goes against the nature of mankind. It
leads to a great deal of social ills and behavioural harm. It is a means by which the
woman is despised and belittled. Indeed, she is ruined because of it. If the woman
is not able to gather enough wealth together for marriage, she will not be able to
get married and, instead, will have boyfriends and affairs, and other evil results.
Such a practice contains a great deal of evil and harm for the society; this practice
may even bring about society’s end soon. There is a great difference between the
case where the woman feels that she and what she possesses belong to her
husband and where she feels that she is something desired and honoured, as the
fiancé spends money on her and gives her presents and so on to get her as his
wife.
One regrettable aspect of dowry-giving in recent times is that it is becoming more
and more a matter of ostentation. Nothing could be more un-Islamic in motivation
than this. Even the practice of performing a marriage quietly, without any
flamboyant display of wealth, but subsequently giving a lavish dowry to enable
the bride to set up her home is contrary to Islamic practice. It was certainly not the
Sunnah of the Prophet . Faatimah was his favourite daughter, but he
neither gave her a lavish dowry nor did he send things to her home after the
wedding, and even when she made a request to him for something of a
material nature, he only gave her the benefit of his counsel.
Mahr (The Dower)
Islam has successfully maintained an even balance in society between men and
women by giving its unequivocal endorsement to a practical division of labour,
whereby women are placed in charge of the internal arrangement of the household,
while men are responsible for its financing. The home is thus organised on the
pattern of a microcosmic estate, with the man in a position of authority. The Quran
is specified on this issue; Allaah Says (what means): “Men are in charge of
women by [right of] what [qualities] Allaah has given one over the other and what
they spend [in support] from their wealth. So righteous women are devoutly
obedient, guarding in [the husband's] absence what Allaah would have them
guard…” [Quran 4:34]
For largely biological reasons, women are well adapted to domestic pursuits while
men, for similar reasons, are better suited to work outside the home. These
physical and mental differences between men and women are, in practice, what
underlay Islam’s division of familial responsibilities into internal and external
spheres, with the woman dealing exclusively with the home and family and the
man providing the funds.
Mahr Mu’ajjal (Promptly given dower)
At the time of the marriage, the groom hands over to the bride a sum of money
called Mahr (dower) which is a token of his willing acceptance of the
responsibility of bearing all necessary expenses of his wife. This is the original
meaning of Mahr, although this custom has come to have different connotations
in modern times.
There are two ways of presenting the Mahr to the bride. One is to hand it over at
the time of the marriage, in which case it is known as Mahr Mu’ajjal, or promptly
given dower. During the time of the Prophet and his companions, Mahr
Mu’ajjal was the accepted practice and the amount fixed was generally quite
minimal. The giving of Mahr by ‘Ali to Faatimah who was the Prophet’s
daughter, is an illustration of how this custom was respected. After the marriage
had been arranged, the Prophet asked ‘Ali if he had anything he could give as
dower in order to make Faatimah his lawfully wedded wife. ‘Ali replied: "I swear by
Allaah that I have nothing, O Messenger of Allaah.” The Prophet then asked:
“Where is the coat of armour I once gave you?” ‘Ali replied that it was still in
his possession. The Prophet then instructed him to send the coat of armour
to Faatimah thereby making his union lawful. This then was the sum total of
Faatimah’s dower.
TAYYAMUM IN ISLAM
In Arabic, the word Tayammum literally
means an 'aim' or 'purpose.' In Islamic
Law, it refers to: 'Aiming for or seeking
soil to wipe one's face and hands with
the intention of purification and
preparing oneself to pray, and so on."
Proof of its Legitimacy
This act of ritual cleansing is proven
by the Quran, Sunnah (prophetic
tradition) and Ijmaa' (consensus of
Muslim scholars). The Quran says
(what means): "…And if you are ill or
on a journey or one of you comes from
the place of relieving himself or you
have contacted women [i.e., had sexual intercourse] and find no water, then seek
clean earth and wipe over your faces and your hands [with it]. Indeed, Allaah is
ever Pardoning and Forgiving." [Quran 4:43]
From the Sunnah, we have the Hadeeth (prophetic statement) related by Abu
Umaamah in which the Prophet said: "All of the earth has been made a
pure place of prayer for me and my nation. Whenever a person from my nation
wants to pray, he has something with which to purify himself, that is, the
earth." [Ahmad]
Finally, there is a consensus that Tayammum forms a legitimate part of the
Sharee'ah (Islamic Law), as it replaces ablution with water or Ghusl (ritual
bathing), under specific circumstances.
A Blessing from Allaah
This form of ablution is viewed as a blessing from Allaah to the Muslims. Jaabir
related that the Prophet said: "I have been given five things that were
not given to anyone before me: I have been made victorious due to fear of a
distance of one month's journey; the earth has been made a place of prayer for me
and a source of purification - wherever and whenever any member of my nation
wants to pray, he may pray; and the war booty has been made lawful to me, and
this was not lawful to anyone before me. I have been given permission to
intercede. Prophets before me used to be sent to their own people only, but I have
been sent to all of mankind." [Al-Bukhaari & Muslim]
When to Make Tayammum
One is permitted to make Tayammum in any of the following cases:
1- If one cannot find water or the amount one finds is insufficient for ablution
'Imraan Ibn Husayn said: "We were with the Messenger of Allaah during
a journey. When he led the people in prayer, one man stayed apart. He asked
him: "What prevented you from praying?" He replied: 'I need a ritual bath (because
of having a wet dream) and there is no water.' The Messenger said: 'Use the
soil, for it is sufficient (i.e. Tayammum).''' [Al-Bukhaari & Muslim]
2- If one is injured or ill
If one is in this condition and thinks that using water will worsen it (he does not
have to be absolutely sure, but may base his assumption on past experience or
what a knowledgeable person has told him), he may perform Tayammum.
Jaabir said, "We were on a journey and one of us was injured. Later, he had a
wet dream. He asked his companions, 'Can I perform Tayammum?' They said, 'No,
not if you have water.' He performed Ghusl, which caused him to die. When news
of this came to the Messenger of Allaah he said: "They killed him! May Allaah
kill them! Do you not ask if you do not know? The remedy for ignorance is to ask.
He could have performed Tayammum and not dropped water on his wound, or
wrapped it with something, then wiped over the wrapping, and then washed the
rest of his body.""
3- If water is cold enough to physically harm the user
Tayammum is allowed when water is available but is too cold and cannot be
heated, or there is no public bathroom available. 'Amr Ibn Al-'Aas narrated
that he was once participating in a military expedition. He had a wet dream during
an extremely cold night, and was afraid that if he performed Ghusl he would die.
He prayed the morning (Fajr) prayer with his companions. He then went to the
Messenger of Allaah to ask him about this. The Messenger said: "O 'Amr!
Did you pray with your companions while you needed a ritual bath?" 'Amr said to
the Prophet the verse (which means): "…Do not kill yourselves [or one
another]. Indeed, Allaah is to you ever Merciful." [Quran 4:29] The Prophet
smiled at this and did not say anything. [Al-Bukhaari]
4- If water is nearby, but one cannot fetch it due to fear
If one fears for his life, family, wealth, [for example, if an enemy (beast or human)
is nearby or if one is a prisoner, and so on], he may perform Tayammum. This is
also allowed if there is water but one lacks the proper means to get it, or if one
fears some accusation against him if he gets it.
5- If one is saving his water for later use
This could be for dough, cooking, or to remove an impurity that is not pardonable.
Imaam Ahmad said: "Many of the Companions performed Tayammum to
save their water for drinking." 'Ali said: "A man who is travelling and becomes
unclean because of sexual intercourse, or a wet dream, can perform Tayammum if
he fears he will go thirsty. He should perform Tayammum and not Ghusl." [Ad-
Daaraqutni]
6- If one can get water, but fears that the prayer will be over by the time he gets it
He can perform Tayammum and pray, and does not need to repeat his prayer (after
he gets water).
The Soil Used for Tayammum
It must be pure soil: this can be sand, stone, gypsum, and so on. Allaah Almighty
Says in the Quran (what means): "…Perform Tayammum with pure soil..." [Quran
5:6] and all scholars of the Arabic language agree that 'soil' (in Arabic) is whatever
covers the earth, dirt or otherwise.
How to Perform Tayammum
First, one must have the intention to perform ablution and purifying himself, then
he mentions Allaah's name, strikes the soil with his hands, and wipes his face and
hands up to the wrist, starting with the right hand. Nothing is more authentic and
clear than what 'Ammaar related. He said: "I once became sexually impure
and had no water, so I rolled in the dirt and prayed. This was mentioned to the
Prophet who said: "This would have been enough for you," and he struck the
earth with his hands, blew in them and then wiped his face and hands with
them." [Al-Bukhaari & Muslim]
This Hadeeth shows that one strike of the earth is sufficient, and one only wipes
the arms to the wrists. It is an act of Sunnah that one who makes Tayammum with
dirt should blow into his hands first and not make his face dusty or dirty.
What Tayammum Makes Permissible
After performing Tayammum, one is pure and may perform any of the acts
requiring prior ritual purification, such as praying and touching the Quran. He does
not have to perform it during the time of prayer, and he may pray as many prayers
as he wishes (unless he nullifies it), exactly as it is the case with regular ablution.
Abu Tharr reported that the Prophet said: "The soil is a purifier for a
Muslim, even if he does not find water for ten years. Then, if he finds water, that is,
to make ablution, and so on, it becomes incumbent upon him to use it." [Ahmad &
At-Tirmithi]
------------------------------------------
Source: Fiqh Us-Sunnah, Volume 1
By: Sayyid Saabiq
means an 'aim' or 'purpose.' In Islamic
Law, it refers to: 'Aiming for or seeking
soil to wipe one's face and hands with
the intention of purification and
preparing oneself to pray, and so on."
Proof of its Legitimacy
This act of ritual cleansing is proven
by the Quran, Sunnah (prophetic
tradition) and Ijmaa' (consensus of
Muslim scholars). The Quran says
(what means): "…And if you are ill or
on a journey or one of you comes from
the place of relieving himself or you
have contacted women [i.e., had sexual intercourse] and find no water, then seek
clean earth and wipe over your faces and your hands [with it]. Indeed, Allaah is
ever Pardoning and Forgiving." [Quran 4:43]
From the Sunnah, we have the Hadeeth (prophetic statement) related by Abu
Umaamah in which the Prophet said: "All of the earth has been made a
pure place of prayer for me and my nation. Whenever a person from my nation
wants to pray, he has something with which to purify himself, that is, the
earth." [Ahmad]
Finally, there is a consensus that Tayammum forms a legitimate part of the
Sharee'ah (Islamic Law), as it replaces ablution with water or Ghusl (ritual
bathing), under specific circumstances.
A Blessing from Allaah
This form of ablution is viewed as a blessing from Allaah to the Muslims. Jaabir
related that the Prophet said: "I have been given five things that were
not given to anyone before me: I have been made victorious due to fear of a
distance of one month's journey; the earth has been made a place of prayer for me
and a source of purification - wherever and whenever any member of my nation
wants to pray, he may pray; and the war booty has been made lawful to me, and
this was not lawful to anyone before me. I have been given permission to
intercede. Prophets before me used to be sent to their own people only, but I have
been sent to all of mankind." [Al-Bukhaari & Muslim]
When to Make Tayammum
One is permitted to make Tayammum in any of the following cases:
1- If one cannot find water or the amount one finds is insufficient for ablution
'Imraan Ibn Husayn said: "We were with the Messenger of Allaah during
a journey. When he led the people in prayer, one man stayed apart. He asked
him: "What prevented you from praying?" He replied: 'I need a ritual bath (because
of having a wet dream) and there is no water.' The Messenger said: 'Use the
soil, for it is sufficient (i.e. Tayammum).''' [Al-Bukhaari & Muslim]
2- If one is injured or ill
If one is in this condition and thinks that using water will worsen it (he does not
have to be absolutely sure, but may base his assumption on past experience or
what a knowledgeable person has told him), he may perform Tayammum.
Jaabir said, "We were on a journey and one of us was injured. Later, he had a
wet dream. He asked his companions, 'Can I perform Tayammum?' They said, 'No,
not if you have water.' He performed Ghusl, which caused him to die. When news
of this came to the Messenger of Allaah he said: "They killed him! May Allaah
kill them! Do you not ask if you do not know? The remedy for ignorance is to ask.
He could have performed Tayammum and not dropped water on his wound, or
wrapped it with something, then wiped over the wrapping, and then washed the
rest of his body.""
3- If water is cold enough to physically harm the user
Tayammum is allowed when water is available but is too cold and cannot be
heated, or there is no public bathroom available. 'Amr Ibn Al-'Aas narrated
that he was once participating in a military expedition. He had a wet dream during
an extremely cold night, and was afraid that if he performed Ghusl he would die.
He prayed the morning (Fajr) prayer with his companions. He then went to the
Messenger of Allaah to ask him about this. The Messenger said: "O 'Amr!
Did you pray with your companions while you needed a ritual bath?" 'Amr said to
the Prophet the verse (which means): "…Do not kill yourselves [or one
another]. Indeed, Allaah is to you ever Merciful." [Quran 4:29] The Prophet
smiled at this and did not say anything. [Al-Bukhaari]
4- If water is nearby, but one cannot fetch it due to fear
If one fears for his life, family, wealth, [for example, if an enemy (beast or human)
is nearby or if one is a prisoner, and so on], he may perform Tayammum. This is
also allowed if there is water but one lacks the proper means to get it, or if one
fears some accusation against him if he gets it.
5- If one is saving his water for later use
This could be for dough, cooking, or to remove an impurity that is not pardonable.
Imaam Ahmad said: "Many of the Companions performed Tayammum to
save their water for drinking." 'Ali said: "A man who is travelling and becomes
unclean because of sexual intercourse, or a wet dream, can perform Tayammum if
he fears he will go thirsty. He should perform Tayammum and not Ghusl." [Ad-
Daaraqutni]
6- If one can get water, but fears that the prayer will be over by the time he gets it
He can perform Tayammum and pray, and does not need to repeat his prayer (after
he gets water).
The Soil Used for Tayammum
It must be pure soil: this can be sand, stone, gypsum, and so on. Allaah Almighty
Says in the Quran (what means): "…Perform Tayammum with pure soil..." [Quran
5:6] and all scholars of the Arabic language agree that 'soil' (in Arabic) is whatever
covers the earth, dirt or otherwise.
How to Perform Tayammum
First, one must have the intention to perform ablution and purifying himself, then
he mentions Allaah's name, strikes the soil with his hands, and wipes his face and
hands up to the wrist, starting with the right hand. Nothing is more authentic and
clear than what 'Ammaar related. He said: "I once became sexually impure
and had no water, so I rolled in the dirt and prayed. This was mentioned to the
Prophet who said: "This would have been enough for you," and he struck the
earth with his hands, blew in them and then wiped his face and hands with
them." [Al-Bukhaari & Muslim]
This Hadeeth shows that one strike of the earth is sufficient, and one only wipes
the arms to the wrists. It is an act of Sunnah that one who makes Tayammum with
dirt should blow into his hands first and not make his face dusty or dirty.
What Tayammum Makes Permissible
After performing Tayammum, one is pure and may perform any of the acts
requiring prior ritual purification, such as praying and touching the Quran. He does
not have to perform it during the time of prayer, and he may pray as many prayers
as he wishes (unless he nullifies it), exactly as it is the case with regular ablution.
Abu Tharr reported that the Prophet said: "The soil is a purifier for a
Muslim, even if he does not find water for ten years. Then, if he finds water, that is,
to make ablution, and so on, it becomes incumbent upon him to use it." [Ahmad &
At-Tirmithi]
------------------------------------------
Source: Fiqh Us-Sunnah, Volume 1
By: Sayyid Saabiq
DIVORCE IN ISLAM
Marriage, as prescribed by Allaah, is the
lawful union of a man and woman based
on mutual consent. Ideally, the purpose of
marriage is to foster a state of tranquillity,
love and compassion in Islam, but this is
not always the case. Islam discourages
divorce but, unlike some religions, does
make provisions for divorce by either
party.
Allaah provides general guidelines for the process of divorce with emphasis on
both parties upholding the values of justice and kindness in formalising the end to
their marriage (see [Quran 2: 224-237] for general guidelines regarding divorce).
Allaah encourages the husband and wife to appoint arbitrators as the first step to
aid in reconciliation in the process of divorce. If the reconciliation step fails, both
the man and woman are guaranteed the right to divorce as established in the
Quran, but the difference lies in the procedure for each one. When a divorce is
initiated by the man, it is known as Talaaq.
The pronouncement by the husband may be verbal or written, but once made,
there is to be a waiting period of three months ('Iddah) during which there can be
no sexual relations, even though the two are living under the same roof.
The waiting period helps to prevent hasty terminations due to anger and allows
both parties time to reconsider as well as to see if the wife is pregnant. If the wife
is pregnant, the waiting period is lengthened until she delivers. At any point during
this time, the husband and wife are free to resume their conjugal relationship,
thereby ending the divorce process. During this waiting period, the husband
remains financially responsible for the support of his wife.
The divorce initiated by the wife is known as Khul' (if the husband is not at fault)
and requires that the wife return her dowry to end the marriage because she is the
'contract-breaker'. In the instance of Talaaq, where the husband is the 'contract-
breaker', he must pay the dowry in full in cases where all or part of it was deferred,
or allow the wife to keep all of it if she has already been given it in full.
In the case that the husband is at fault and the woman is interested in divorce, she
can petition a judge for divorce, with cause. She would be required to offer proof
that her husband had not fulfilled his marital responsibilities. If the woman had
specified certain conditions that are Islamically accepted in her marriage contract,
which were not met by the husband, she could obtain a conditional divorce.
The controversy regarding the seeming inequity in divorce lies in the idea that men
seem to have absolute power in obtaining a divorce. The interpretation of scholars
in the past has been that if the man initiates the divorce, then the reconciliation
step for appointing an arbiter from both sides is omitted. This understanding
diverges from the Quranic injunction. Any difference in powers between the
husband and his wife with regard to divorce can be extracted from the following
verse (which means): {...And due to them [i.e., the wives] is similar to what is
expected of them, according to what is reasonable. But the men have a degree
over them [in responsibility and authority]. And Allaah is Exalted in Might and
Wise.} [Quran: 2:228]
In the following verse, according to existing interpretations, Allaah gives the
reason for the small difference in the verse (which means): {Men are in charge of
women by [right of] what [qualities] Allaah has given one over the other and what
they spend [in support] from their wealth. So righteous women are devoutly
obedient, guarding in [the husband's] absence what Allaah would have them
guard.} [Quran: 4:34]
Thus, it is clear that there is a 'degree' of difference with regards to the rights of
men and women in divorce, and that the greater right that men were given is due
to their being the leaders and financial supporters of the household. This,
however, does not mean that women are inferior to men or that they are second-
class human beings.
Many of the laws regarding divorce in some Muslim countries are based upon
Quranic references on the subject. As with all human laws, they must adapt to
dynamic circumstances. Issues pertaining to custody have become controversial.
For example, Allaah in the Quran advises the husband and wife to consult each
other in a fair manner regarding their children's future after divorce, as this verse
states (which means): {…If they both desire weaning through mutual consent from
both of them and consultation, there is no blame upon either of them.} [Quran:
2:233]
Some jurists stipulate that custody of the child is awarded to the mother if the
child is under a certain age and to the father if the child is older. There is no
Quranic evidence of age being a determinant for custody. Similarly with regard to
the issue of alimony, in the Quran the ex-husband's financial obligation to his ex-
wife is mandated, but a specific formula for the amount of support is missing;
Allaah Says (what means): {And for divorced women is maintenance according to
what is acceptable – a duty on the righteous.} [Quran 2:241] This is open for
negotiation between parties and should be in accordance with the husband's
financial ability.
There has been much distortion and propagation of misunderstanding about a
woman's rights related to marriage and divorce. Only with self-education and
awareness of the Quranic text are men and women able to learn the truth that
Allaah has prescribed and understand the scholarly interpretations in order that
the spirit of justice is realised. Allaah Says (what means): {And when you divorce
women and they fulfil their term [of their 'Iddah], either keep them according to
reasonable terms or release them according to reasonable terms, and do not keep
them, intending harm, to transgress [against them]. And whoever does that has
certainly wronged himself. And do not take the verses of Allaah in jest. And
remember the favour of Allaah upon you and what has been revealed to you of the
Book [i.e., the Quran] and wisdom [i.e., the Prophet's Sunnah] by which He
instructs you. And fear Allaah and know that Allaah is Knowing of all things.}
[Quran 2:231]
Related Articles
Marriage versus fornication
Artificial Insemination
The Islamic marriage contract
WWW.islamweb.com
lawful union of a man and woman based
on mutual consent. Ideally, the purpose of
marriage is to foster a state of tranquillity,
love and compassion in Islam, but this is
not always the case. Islam discourages
divorce but, unlike some religions, does
make provisions for divorce by either
party.
Allaah provides general guidelines for the process of divorce with emphasis on
both parties upholding the values of justice and kindness in formalising the end to
their marriage (see [Quran 2: 224-237] for general guidelines regarding divorce).
Allaah encourages the husband and wife to appoint arbitrators as the first step to
aid in reconciliation in the process of divorce. If the reconciliation step fails, both
the man and woman are guaranteed the right to divorce as established in the
Quran, but the difference lies in the procedure for each one. When a divorce is
initiated by the man, it is known as Talaaq.
The pronouncement by the husband may be verbal or written, but once made,
there is to be a waiting period of three months ('Iddah) during which there can be
no sexual relations, even though the two are living under the same roof.
The waiting period helps to prevent hasty terminations due to anger and allows
both parties time to reconsider as well as to see if the wife is pregnant. If the wife
is pregnant, the waiting period is lengthened until she delivers. At any point during
this time, the husband and wife are free to resume their conjugal relationship,
thereby ending the divorce process. During this waiting period, the husband
remains financially responsible for the support of his wife.
The divorce initiated by the wife is known as Khul' (if the husband is not at fault)
and requires that the wife return her dowry to end the marriage because she is the
'contract-breaker'. In the instance of Talaaq, where the husband is the 'contract-
breaker', he must pay the dowry in full in cases where all or part of it was deferred,
or allow the wife to keep all of it if she has already been given it in full.
In the case that the husband is at fault and the woman is interested in divorce, she
can petition a judge for divorce, with cause. She would be required to offer proof
that her husband had not fulfilled his marital responsibilities. If the woman had
specified certain conditions that are Islamically accepted in her marriage contract,
which were not met by the husband, she could obtain a conditional divorce.
The controversy regarding the seeming inequity in divorce lies in the idea that men
seem to have absolute power in obtaining a divorce. The interpretation of scholars
in the past has been that if the man initiates the divorce, then the reconciliation
step for appointing an arbiter from both sides is omitted. This understanding
diverges from the Quranic injunction. Any difference in powers between the
husband and his wife with regard to divorce can be extracted from the following
verse (which means): {...And due to them [i.e., the wives] is similar to what is
expected of them, according to what is reasonable. But the men have a degree
over them [in responsibility and authority]. And Allaah is Exalted in Might and
Wise.} [Quran: 2:228]
In the following verse, according to existing interpretations, Allaah gives the
reason for the small difference in the verse (which means): {Men are in charge of
women by [right of] what [qualities] Allaah has given one over the other and what
they spend [in support] from their wealth. So righteous women are devoutly
obedient, guarding in [the husband's] absence what Allaah would have them
guard.} [Quran: 4:34]
Thus, it is clear that there is a 'degree' of difference with regards to the rights of
men and women in divorce, and that the greater right that men were given is due
to their being the leaders and financial supporters of the household. This,
however, does not mean that women are inferior to men or that they are second-
class human beings.
Many of the laws regarding divorce in some Muslim countries are based upon
Quranic references on the subject. As with all human laws, they must adapt to
dynamic circumstances. Issues pertaining to custody have become controversial.
For example, Allaah in the Quran advises the husband and wife to consult each
other in a fair manner regarding their children's future after divorce, as this verse
states (which means): {…If they both desire weaning through mutual consent from
both of them and consultation, there is no blame upon either of them.} [Quran:
2:233]
Some jurists stipulate that custody of the child is awarded to the mother if the
child is under a certain age and to the father if the child is older. There is no
Quranic evidence of age being a determinant for custody. Similarly with regard to
the issue of alimony, in the Quran the ex-husband's financial obligation to his ex-
wife is mandated, but a specific formula for the amount of support is missing;
Allaah Says (what means): {And for divorced women is maintenance according to
what is acceptable – a duty on the righteous.} [Quran 2:241] This is open for
negotiation between parties and should be in accordance with the husband's
financial ability.
There has been much distortion and propagation of misunderstanding about a
woman's rights related to marriage and divorce. Only with self-education and
awareness of the Quranic text are men and women able to learn the truth that
Allaah has prescribed and understand the scholarly interpretations in order that
the spirit of justice is realised. Allaah Says (what means): {And when you divorce
women and they fulfil their term [of their 'Iddah], either keep them according to
reasonable terms or release them according to reasonable terms, and do not keep
them, intending harm, to transgress [against them]. And whoever does that has
certainly wronged himself. And do not take the verses of Allaah in jest. And
remember the favour of Allaah upon you and what has been revealed to you of the
Book [i.e., the Quran] and wisdom [i.e., the Prophet's Sunnah] by which He
instructs you. And fear Allaah and know that Allaah is Knowing of all things.}
[Quran 2:231]
Related Articles
Marriage versus fornication
Artificial Insemination
The Islamic marriage contract
WWW.islamweb.com
CONSUMPTION OF ALCOHOL AND DRUG: ISLAMIC PERSPECTIVE
The young Muslims of today are facing
an ever-increasing number of
dilemmas. One of these is drugs. What
does Islam have to say about it? How
should Muslims regard drugs? To
know this, we must see what the
Quran and the Sunnah (prophetic
tradition) say regarding intoxicants
and narcotics.
Allaah Almighty states in the Noble
Quran what means: "O You who
believe! Indeed, intoxicants, gambling,
[sacrificing on] stone alters [to other
than Allaah], and divining arrows are but defilement from the work of Satan, so
avoid it that you may be successful." [Quran: 5:90]
Allaah Almighty has described using intoxicants, amongst other things, as being
appalling, despicable and hateful acts of Satan, and He has commanded us to
abstain from them. Allaah, thereafter, states in the next verse, that which means:
"Satan only wants to cause between you animosity and hatred through intoxicants
and gambling and to avert you from the remembrance of Allaah and from prayer.
So will you not desist? [Quran: 5:91] This Aayah (verse) tells us how it is a
detestable act of Satan, because intoxicants, in addition to sowing the seeds of
enmity, prevent one from the remembrance of Allaah.
Bear in mind that when the term intoxicant is used, it also encompasses narcotics,
because they too, among other things, result in the loss of self-control. There are
also many narrations stated by the Noble Prophet with regards to intoxicants,
such as:
1) Jaabir reported that the Noble Prophet said: "Whosoever drinks wine,
whip him. If he repeats it for the fourth time, kill him." He (Jaabir) continued: "A
man was later brought to the Prophet who had drunk wine for the fourth time.
He beat him, but did not kill him." [At-Tirmithi & Abu Daawood]
The following Hadeeth (prophetic narration) clearly states that the Noble Prophet
prohibited intoxicants:
2) Ibn 'Umar reported that the Messenger of Allaah said: "Every
intoxicant is Khamr (wine) and every intoxicant is Haraam (unlawful). Whosoever
drinks wine in this world and dies whilst having consumed it and not having
repented from it will not drink it in the next world [i.e. in Paradise]." [Muslim]
3) Jaabir narrated that the Messenger of Allaah said: "Whatever
intoxicates in a greater quantity is also unlawful in a small quantity." [At-Tirmithi,
Abu Daawood & Ibn Maajah]
4) Abdullaah bin 'Amr reported from the Prophet who said: "One who is
disobedient to parents, gambles, is harsh after charity (i.e., he reminds others of
his charity to them) or is a habitual drunkard shall not enter Paradise." [Ad-
Daarimi]
5) Ibn 'Abbaas reported that the Messenger of Allaah said: "If a habitual
drunkard dies, he will meet Allaah like the one who worships idols." [Ahmad & Ibn
Maajah]
In other narrations, Prophet Muhammad described intoxicants as:
1. The key to all evils.
2. The head of all errors and lapses.
3. The most terrible of major sins.
4. The mother of all atrocities.
5. The mother of all evils.
Why are drugs and intoxicants so abhorrent, awful, foul and vile in the sight of
Islam? Let us look at what the scholars have said regarding the effects of drugs
from worldly as well as religious perspectives:
Imaam Ibn Hajar Al-Makki narrates from some scholars that there are one
hundred and twenty worldly and religious detriments that result from consuming
hashish (Cannabis).
Not ten, or twenty, but one hundred and twenty harms occur due to the
consumption of such drugs! Ibn Seenaa stated that large amounts of it dries
up semen (The fluid that carries sperm, thus rendering a consumer of narcotics
sexually impotent). Ibn Al-Beetaar stated: "A group of people used it (drugs)
and therefore became mentally deranged (insane)."
Imaam Ibn Taymiyyah said: "All the faults, blemishes, and other bad things
in Khamr (wine) are present in hashish, and more, because the majority of faults
in khamr affect religion, but hashish affects, to a great extent, both religion and
body."
Some might say that all drugs do not intoxicate, and that drugs like heroin and
hashish are only depressants which slacken and weaken the mind. The answer to
this lies is in the following statement:
Umm Salamah said: "The Prophet prohibited every intoxicant and Muftir
(every substance which slackens the mind)."
The unanimity of the Ummah (Muslim nation) on the prohibition of narcotics is
also narrated from many scholars. Imaam Az- Zarkashi stated: "The
consensus of the Ummah is narrated from several scholars on the prohibition of
hashish; those scholars include Qiraafi and Ibn Taymiyyah."
If that was not enough, Imaam Ibn Taymiyyah has further stated: "Whosoever
regards it lawful has become a Kaafir (disbeliever)."
The scholars of all four schools of Islamic jurisprudence unanimously agree that
consuming anything intoxicating is Haraam. Certain plants have also been
included in this, as Imaam Rafee’ clearly stated that: "The scholars have
included intoxicating plants, etc. within this prohibition."
So far, the prohibition of drugs has been proven by means of the Quran, Sunnah
and Ijmaa' (consensus of scholars). It can further be proved by Qiyaas (analogical
deduction) i.e. logical reasoning. When a person is intoxicated (or ‘stoned’ in
street language) he does not know what he is doing. He could easily kill someone
or fornicate, etc. In the same manner, to feed his habit, he will most probably have
to steal. These are, without a shadow of doubt, unlawful. There is a general rule
that whatever leads to something Haraam (unlawful) is in itself Haraam. Thus,
drugs have been proven as Haraam by all four sources of Islamic jurisprudence
(Quran, Sunnah, Ijmaa' and Qiyaas).
What is the legal punishment for consuming drugs?
Imaam Al-Maawardi stressed that by consuming plants, which cause over-
excitement (intoxication), the Hadd (legal punishment) will become necessary,
which, in this case, is eighty lashes.
Imaam Qiraafi states that all the scholars of his period agreed that its
consumption is Haraam.
However, there is a difference of opinion as to what punishment becomes
incumbent due to consuming drugs; either Hadd, because it intoxicates or Ta'zeer
(reprimand) because it corrupts the mind.
According to three prominent Imaams (Shaafi'i, Maalik and Ahmad), consuming
anything intoxicating, however small the amount, will bring the legal punishment
of eighty lashes to the person. However, according to the Hanafi school, if an
intoxicating amount has been taken, then, according to Imam Muhammad, Hadd
will be necessary. According to Imaam Abu Haneefah and Imaam Abu Yusuf, he
will be reprimanded severely, but the Hadd will not be imposed.
Ta'zeer is such a punishment that holds no specific amount and is for the
discretion of the Judge. We should note that according to some scholars, in
certain cases, Ta'zeer could prove to be more severe than the Hadd itself, such as
when the person persistently commits the crime.
Source: WWW.islamweb.com
an ever-increasing number of
dilemmas. One of these is drugs. What
does Islam have to say about it? How
should Muslims regard drugs? To
know this, we must see what the
Quran and the Sunnah (prophetic
tradition) say regarding intoxicants
and narcotics.
Allaah Almighty states in the Noble
Quran what means: "O You who
believe! Indeed, intoxicants, gambling,
[sacrificing on] stone alters [to other
than Allaah], and divining arrows are but defilement from the work of Satan, so
avoid it that you may be successful." [Quran: 5:90]
Allaah Almighty has described using intoxicants, amongst other things, as being
appalling, despicable and hateful acts of Satan, and He has commanded us to
abstain from them. Allaah, thereafter, states in the next verse, that which means:
"Satan only wants to cause between you animosity and hatred through intoxicants
and gambling and to avert you from the remembrance of Allaah and from prayer.
So will you not desist? [Quran: 5:91] This Aayah (verse) tells us how it is a
detestable act of Satan, because intoxicants, in addition to sowing the seeds of
enmity, prevent one from the remembrance of Allaah.
Bear in mind that when the term intoxicant is used, it also encompasses narcotics,
because they too, among other things, result in the loss of self-control. There are
also many narrations stated by the Noble Prophet with regards to intoxicants,
such as:
1) Jaabir reported that the Noble Prophet said: "Whosoever drinks wine,
whip him. If he repeats it for the fourth time, kill him." He (Jaabir) continued: "A
man was later brought to the Prophet who had drunk wine for the fourth time.
He beat him, but did not kill him." [At-Tirmithi & Abu Daawood]
The following Hadeeth (prophetic narration) clearly states that the Noble Prophet
prohibited intoxicants:
2) Ibn 'Umar reported that the Messenger of Allaah said: "Every
intoxicant is Khamr (wine) and every intoxicant is Haraam (unlawful). Whosoever
drinks wine in this world and dies whilst having consumed it and not having
repented from it will not drink it in the next world [i.e. in Paradise]." [Muslim]
3) Jaabir narrated that the Messenger of Allaah said: "Whatever
intoxicates in a greater quantity is also unlawful in a small quantity." [At-Tirmithi,
Abu Daawood & Ibn Maajah]
4) Abdullaah bin 'Amr reported from the Prophet who said: "One who is
disobedient to parents, gambles, is harsh after charity (i.e., he reminds others of
his charity to them) or is a habitual drunkard shall not enter Paradise." [Ad-
Daarimi]
5) Ibn 'Abbaas reported that the Messenger of Allaah said: "If a habitual
drunkard dies, he will meet Allaah like the one who worships idols." [Ahmad & Ibn
Maajah]
In other narrations, Prophet Muhammad described intoxicants as:
1. The key to all evils.
2. The head of all errors and lapses.
3. The most terrible of major sins.
4. The mother of all atrocities.
5. The mother of all evils.
Why are drugs and intoxicants so abhorrent, awful, foul and vile in the sight of
Islam? Let us look at what the scholars have said regarding the effects of drugs
from worldly as well as religious perspectives:
Imaam Ibn Hajar Al-Makki narrates from some scholars that there are one
hundred and twenty worldly and religious detriments that result from consuming
hashish (Cannabis).
Not ten, or twenty, but one hundred and twenty harms occur due to the
consumption of such drugs! Ibn Seenaa stated that large amounts of it dries
up semen (The fluid that carries sperm, thus rendering a consumer of narcotics
sexually impotent). Ibn Al-Beetaar stated: "A group of people used it (drugs)
and therefore became mentally deranged (insane)."
Imaam Ibn Taymiyyah said: "All the faults, blemishes, and other bad things
in Khamr (wine) are present in hashish, and more, because the majority of faults
in khamr affect religion, but hashish affects, to a great extent, both religion and
body."
Some might say that all drugs do not intoxicate, and that drugs like heroin and
hashish are only depressants which slacken and weaken the mind. The answer to
this lies is in the following statement:
Umm Salamah said: "The Prophet prohibited every intoxicant and Muftir
(every substance which slackens the mind)."
The unanimity of the Ummah (Muslim nation) on the prohibition of narcotics is
also narrated from many scholars. Imaam Az- Zarkashi stated: "The
consensus of the Ummah is narrated from several scholars on the prohibition of
hashish; those scholars include Qiraafi and Ibn Taymiyyah."
If that was not enough, Imaam Ibn Taymiyyah has further stated: "Whosoever
regards it lawful has become a Kaafir (disbeliever)."
The scholars of all four schools of Islamic jurisprudence unanimously agree that
consuming anything intoxicating is Haraam. Certain plants have also been
included in this, as Imaam Rafee’ clearly stated that: "The scholars have
included intoxicating plants, etc. within this prohibition."
So far, the prohibition of drugs has been proven by means of the Quran, Sunnah
and Ijmaa' (consensus of scholars). It can further be proved by Qiyaas (analogical
deduction) i.e. logical reasoning. When a person is intoxicated (or ‘stoned’ in
street language) he does not know what he is doing. He could easily kill someone
or fornicate, etc. In the same manner, to feed his habit, he will most probably have
to steal. These are, without a shadow of doubt, unlawful. There is a general rule
that whatever leads to something Haraam (unlawful) is in itself Haraam. Thus,
drugs have been proven as Haraam by all four sources of Islamic jurisprudence
(Quran, Sunnah, Ijmaa' and Qiyaas).
What is the legal punishment for consuming drugs?
Imaam Al-Maawardi stressed that by consuming plants, which cause over-
excitement (intoxication), the Hadd (legal punishment) will become necessary,
which, in this case, is eighty lashes.
Imaam Qiraafi states that all the scholars of his period agreed that its
consumption is Haraam.
However, there is a difference of opinion as to what punishment becomes
incumbent due to consuming drugs; either Hadd, because it intoxicates or Ta'zeer
(reprimand) because it corrupts the mind.
According to three prominent Imaams (Shaafi'i, Maalik and Ahmad), consuming
anything intoxicating, however small the amount, will bring the legal punishment
of eighty lashes to the person. However, according to the Hanafi school, if an
intoxicating amount has been taken, then, according to Imam Muhammad, Hadd
will be necessary. According to Imaam Abu Haneefah and Imaam Abu Yusuf, he
will be reprimanded severely, but the Hadd will not be imposed.
Ta'zeer is such a punishment that holds no specific amount and is for the
discretion of the Judge. We should note that according to some scholars, in
certain cases, Ta'zeer could prove to be more severe than the Hadd itself, such as
when the person persistently commits the crime.
Source: WWW.islamweb.com
Friday 12 June 2015
MARRIAGE VERSUS FORNICATION
'The Big Chill?', a specially researched
Time magazine cover story dated February
16 1987, startled the world with horrifying
details of a new disease – AIDS. Since
AIDS is infectious and fatal, it has
produced a new breed of untouchables
from whom both men and women flee in
fear of their very lives. Publicity on the
subject has created such a scare that
barbershops in western countries often
display signboards bearing the unlikely legend: “No Shaves Here.”
Government officials have described such a reaction as 'AIDS hysteria.' Barbers,
however, maintain that even the AIDS victims’ perspiration, or drops of blood from
tiny cuts made during shaving, can transmit the virus and that it is, therefore,
necessary to keep away from them.
After making detailed investigations, Time's team of experts confirmed that the
prime cause of this deadly disease is promiscuity.
Since it is transmitted mainly by homosexuals, it has come to be known as the
“Gay Disease.” This disease spreads so rapidly that its explosion in the world of
today has been geometric. Chilled by the fatality of AIDS, one of its victims
exclaimed: “What will happen in this world, if we have to die when we make love?
AIDS is the century’s evil.”
Promiscuity, euphemistically referred to as 'free love' in the western world, has
brought down a curse upon humanity. It was estimated that by 1991, two hundred
and seventy thousand (270,000) people would have contracted this disease in the
U.S., and that doctors would find it impossible to treat such a large number of
patients. The situation would be completely beyond control. The government has
started an anti-AIDS campaign whose slogan is: 'Love carefully.' This same advice,
differently worded, would read: 'Love within the bonds of marriage. Stop loving
outside it.'
In the modern age, one of the great influences towards socially 'legitimising'
promiscuity was D.H. Lawrence’s novel, Lady Chatterly’s Lover, first published in
1928. At the time of publication, this work was considered obscene and almost
immediately banned. Then, with a gradual change of moral climate, permission
was given to republish it in 1959. Many young people in America were deeply
affected by this novel and, with a whole spate of similar literature having followed
it, promiscuity began to be the rule rather than the exception. Now, once again,
there is a public outcry to ban Lady Chatterly’s Lover and other such works.
Such a complete about-face has been caused by the devastating effects of AIDS. It
has forced the west to re-think the whole question of free sex – a development
which seems little short of miraculous. Swingers of all persuasions may sooner or
later be faced with the reality of a new era of sexual caution and restraint.
People had been delighted at having discovered the key to unlimited enjoyment in
freeing themselves from the curbs of religion, for, according to divine law, a
sexual relationship between a man and a woman was permitted only within the
bonds of marriage. But now the realities of nature are finally forcing man to
forsake the path of free love and follow the path of sexual restraint. It has taken
the fatalities of the final quarter of the twentieth century to convince people that
divine law and 'the law of nature' are one. Too late, it has dawned on “free lovers”
that promiscuity could be a killer. Time's cartoon, showing a man and a woman
encircled by a deadly snake, epitomises one of today’s major human dilemmas.
It was not without good reason that the Quran, Allaah's Book, commanded that
sexual relationships should be confined within the bonds of marriage; it states
what means: “…[Lawful in marriage] are chaste women from among the believers
and chaste women from among those who were given the Scripture before you,
when you have given them their due compensation, desiring chastity, not unlawful
sexual intercourse or taking [secret] lovers…” [Quran: 5:5]
This has been interpreted by Quranic commentators as a clear injunction to
establish sexual relations only through marriage, and that there should be no
extra-marital relationships. The Quran states what means: "…And those who
guard their private parts, except from their wives or those their right hands
possess, - for indeed, they are not top be blamed – But whoever seeks beyond
that, then they are the transgressors." [Quran: 70:29-31]
Experiments have shown that this is the only right and natural way. Marital
relationships and fornication are not just matters of approval or disapproval by
religious authorities, but matters of life and death. The married state is a blessing
for human society; any other is a curse; Allaah says what means: "And of His
signs is that He created for you from yourselves mates that you may find
tranquillity in them; and He placed between you affection and mercy. Indeed in
that are signs for a people who give thought." [Quran: 30:21]
Islamic doctrines and traditions which succeeded in institutionalising a solid
system of sexual behaviour, arranging and shaping a unique Muslim perception of
sexual relationships, has also shielded the Muslim world from being easy prey to
AIDS. Yet, arguing that the Muslim world is largely AIDS free or that the epidemic
has little presence among Muslims is a mere fantasy, a fantasy that could lead to
disaster.
Most Arab and Muslim countries fall into the gap of the impoverished half of the
world, a reality that is known to be a producer of many grievous phenomena,
besides people's failure to guarantee a suitable home and nutritious food. Poverty
in many parts of the world lays the foundation for extremely dangerous social
illnesses such as prostitution, drug addiction and others. Such problems
constitute a golden opportunity for AIDS to strike.
It is significant that the new education plan released by the U.S. government
stresses sexual abstinence as a preventive measure. This public exhortation to
observe the rules of old-fashioned morality is a clear indication of the superiority
of divine law over man-made law.
A believer in Divine Law, who errs by entering into an illicit sexual relationship,
and contracting AIDS in the process, will be considered to have deviated from the
principles of divine law. However, one who belongs to western civilisation and
contracts such a disease as the result of promiscuity will be said to have shown
the error of the principle of western civilisation itself. The former case proves the
error of man while the latter case proves the error of the principle of an entire
civilisation.
Time magazine cover story dated February
16 1987, startled the world with horrifying
details of a new disease – AIDS. Since
AIDS is infectious and fatal, it has
produced a new breed of untouchables
from whom both men and women flee in
fear of their very lives. Publicity on the
subject has created such a scare that
barbershops in western countries often
display signboards bearing the unlikely legend: “No Shaves Here.”
Government officials have described such a reaction as 'AIDS hysteria.' Barbers,
however, maintain that even the AIDS victims’ perspiration, or drops of blood from
tiny cuts made during shaving, can transmit the virus and that it is, therefore,
necessary to keep away from them.
After making detailed investigations, Time's team of experts confirmed that the
prime cause of this deadly disease is promiscuity.
Since it is transmitted mainly by homosexuals, it has come to be known as the
“Gay Disease.” This disease spreads so rapidly that its explosion in the world of
today has been geometric. Chilled by the fatality of AIDS, one of its victims
exclaimed: “What will happen in this world, if we have to die when we make love?
AIDS is the century’s evil.”
Promiscuity, euphemistically referred to as 'free love' in the western world, has
brought down a curse upon humanity. It was estimated that by 1991, two hundred
and seventy thousand (270,000) people would have contracted this disease in the
U.S., and that doctors would find it impossible to treat such a large number of
patients. The situation would be completely beyond control. The government has
started an anti-AIDS campaign whose slogan is: 'Love carefully.' This same advice,
differently worded, would read: 'Love within the bonds of marriage. Stop loving
outside it.'
In the modern age, one of the great influences towards socially 'legitimising'
promiscuity was D.H. Lawrence’s novel, Lady Chatterly’s Lover, first published in
1928. At the time of publication, this work was considered obscene and almost
immediately banned. Then, with a gradual change of moral climate, permission
was given to republish it in 1959. Many young people in America were deeply
affected by this novel and, with a whole spate of similar literature having followed
it, promiscuity began to be the rule rather than the exception. Now, once again,
there is a public outcry to ban Lady Chatterly’s Lover and other such works.
Such a complete about-face has been caused by the devastating effects of AIDS. It
has forced the west to re-think the whole question of free sex – a development
which seems little short of miraculous. Swingers of all persuasions may sooner or
later be faced with the reality of a new era of sexual caution and restraint.
People had been delighted at having discovered the key to unlimited enjoyment in
freeing themselves from the curbs of religion, for, according to divine law, a
sexual relationship between a man and a woman was permitted only within the
bonds of marriage. But now the realities of nature are finally forcing man to
forsake the path of free love and follow the path of sexual restraint. It has taken
the fatalities of the final quarter of the twentieth century to convince people that
divine law and 'the law of nature' are one. Too late, it has dawned on “free lovers”
that promiscuity could be a killer. Time's cartoon, showing a man and a woman
encircled by a deadly snake, epitomises one of today’s major human dilemmas.
It was not without good reason that the Quran, Allaah's Book, commanded that
sexual relationships should be confined within the bonds of marriage; it states
what means: “…[Lawful in marriage] are chaste women from among the believers
and chaste women from among those who were given the Scripture before you,
when you have given them their due compensation, desiring chastity, not unlawful
sexual intercourse or taking [secret] lovers…” [Quran: 5:5]
This has been interpreted by Quranic commentators as a clear injunction to
establish sexual relations only through marriage, and that there should be no
extra-marital relationships. The Quran states what means: "…And those who
guard their private parts, except from their wives or those their right hands
possess, - for indeed, they are not top be blamed – But whoever seeks beyond
that, then they are the transgressors." [Quran: 70:29-31]
Experiments have shown that this is the only right and natural way. Marital
relationships and fornication are not just matters of approval or disapproval by
religious authorities, but matters of life and death. The married state is a blessing
for human society; any other is a curse; Allaah says what means: "And of His
signs is that He created for you from yourselves mates that you may find
tranquillity in them; and He placed between you affection and mercy. Indeed in
that are signs for a people who give thought." [Quran: 30:21]
Islamic doctrines and traditions which succeeded in institutionalising a solid
system of sexual behaviour, arranging and shaping a unique Muslim perception of
sexual relationships, has also shielded the Muslim world from being easy prey to
AIDS. Yet, arguing that the Muslim world is largely AIDS free or that the epidemic
has little presence among Muslims is a mere fantasy, a fantasy that could lead to
disaster.
Most Arab and Muslim countries fall into the gap of the impoverished half of the
world, a reality that is known to be a producer of many grievous phenomena,
besides people's failure to guarantee a suitable home and nutritious food. Poverty
in many parts of the world lays the foundation for extremely dangerous social
illnesses such as prostitution, drug addiction and others. Such problems
constitute a golden opportunity for AIDS to strike.
It is significant that the new education plan released by the U.S. government
stresses sexual abstinence as a preventive measure. This public exhortation to
observe the rules of old-fashioned morality is a clear indication of the superiority
of divine law over man-made law.
A believer in Divine Law, who errs by entering into an illicit sexual relationship,
and contracting AIDS in the process, will be considered to have deviated from the
principles of divine law. However, one who belongs to western civilisation and
contracts such a disease as the result of promiscuity will be said to have shown
the error of the principle of western civilisation itself. The former case proves the
error of man while the latter case proves the error of the principle of an entire
civilisation.
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