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Saturday, August 18, 2012

1b] Permissibility of and Zakat on 401k plan &other securities

1b]
Since lawful 401K plans are considered business investments, the money
invested does not come under the definition of being a debt and thus
zakāt is necessary each year as long as the total amount (along with
any other savings a person has, minus any debts) meets the zakāt
quantum [nisāb] which is approximately $140. One is obliged to pay 2.5
percent on the total value of one�s investments (which includes one�s
owninvestment, along with any amount added by one�s employer that has
vested [i.e. the money is now considered the employees since some
companies release the amounts contributed by themselves in
installmentsso the employees cannot take the whole amount at once],
and any gain or profits that have since been accumulated. In other
words the zakātableamount will be the amount a person would consider
his or hers at thattime even if he was to leave his employment.
For instance, if a person�s total personal investmentsin his or her
401K plan are$5,000.00 along with$2,500.00 matched by the employer,
then the zakāt will be 2.5% of $7,500.00 which is $187.50 for that
year.
If he or she has an additional $2,500.00 in other zakātable assets
likecash in hand or inventory, etc. then the total zakātable income
is$10,000.00, hence, his zakāt will be $250.00 for that year.
Any penalty amount or taxes that one would haveto pay if they did a
premature withdrawal of their investment are not exempted from the
total zakātable income each year, unless a person makes such a
withdrawal or cancels his or her plan. In this case he or she would
only pay zakāt on the amount left on the day the zakāt becomes due
after deducting any penalties or taxes.
And Allah knows best.

1a] Permissibility of and Zakat on 401k plan &other securities

1a]
upon maturity. Investing in Certificates of Deposition is
impermissible because thegains of the investment are earned from
interest.
Stocks
A Stock, Share, or Equity , is a type of security that signifies
ownership in a corporation and represents a claim on part of the
corporation's assets and earnings. There are two main types of stock:
common and preferred. Common stock usually gives the shareholder
voting rights and allows them to receive dividends declared by the
company. Preferred stock generally does not have voting rights, but
has a higher claim on assets and earnings than the common shares. For
example, owners of preferred stock are given priority over owners of
common stock in the event of bankruptcy
It is permissible to invest in common stocks as long as the company
one is investing is in compliance with the following conditions (as
highlighted below by Justice Mufti Taqi Uthmani, a renownedand
respected scholar in the field of finance and economics):
1. The main business of the company is not in violation of Shari�a.
Therefore, it is not permissible to acquire the shares of the
companies providing financial services on interest, like conventional
banks, insurance companies, or the companies involved insome other
business not approved by the Sharī�a, such as the companies
manufacturing, selling or offering liquors, pork, harām meat, or
involved in gambling, night club activities, pornography etc.
2. If the main business of the companies is halāl, likeautomobiles,
textile, etc. but they deposit there surplus amounts in a
interest-bearing account or borrow money on interest, the share holder
must express his disapproval against such dealings, preferably by
raising his voice against such activities in the annual general
meeting ofthe company.
3. If some income from interest-bearing accounts is included in the
income of the company, the proportion of such incomein the dividend
paid to theshare-holder must be given charity, and must not be
retained by him. For example, if 5% of the whole income of a company
has come out of interest-bearing deposits, 5% of the dividend must be
given in charity.
4. The shares of a company are negotiable only if the company owns
some non-liquid assets. If all the assets of a company are in liquid
form, i.e. in the form of money that cannot be purchased or sold,
except on par value, because in this case the share represents money
only and the money cannot be traded in except at par. [Please visit
http://albalagh.net/Islamic_economics/finance.shtml for complete fatwa
and explanations]
Now that we understand the independent rulings ofthe securities
mentioned above, we are given a better picture of what types of 401k
plans wouldbe lawful and unlawful to invest in. Based on what we have
examined it is therefore permissible to invest in a 401K plan as long
as the mutual fund selected is in compliance with the Sharī�a.
The problem that arises atthis point is that the majority of the funds
offered by companies for this plan do not include Islamic funds (such
as the Dow Jones Islamic Fund) or even ethical funds, (which are not
necessarily lawful since they may not meet all the requirements to be
in compliance with the Sharī�a). Nevertheless, if a Sharī�a compliant
fundis offered then it would bepermissible to invest in it as part of
one�s 401k plan.In this regard any amount matched or contributed
byone�s employer toward the 401K plan is also permissible.
Existing Investments in non-lawful 401k plans
As for 401K investments already held in an unlawful mutual fund,
oneshould opt to switch his orher holdings out of the existing fund
and reallocate the money into a Shari�a compliant Fund . In the case
where one�s company does not includeany lawful mutual funds then one
may be able to make such a request, like including the Dow Jones
Islamic Funds as an option. If this is not a possibility then it would
be necessary to withdraw the funds from one�s plan and either transfer
over (roll over) to another lawful plan (such as a brokerage IRA
consisting of lawful stocks) or consider other investing venues, even
though therewill be a penalty for an early withdrawal. Whatever money
is received by the person in this case, only the original capital
amount invested by the person and that which has been added by one�s
company will be permissible for one to retain. All excess will have to
be disposed off to the poor without intention forreward.
Zakāt on 401k plans
Given that one cannot withdraw from 401K plansuntil one is 59.5 years
old without facing a penalty, the question comes up as to how and when
zakāt needs to be paid on this. :->

1] Permissibility of and Zakat on 401k plan &other securities

1]
Question:
Permissibility of and Zakat on 401k plan
& other securities
Answer:
In the name of Allah, the Inspirer of truth
Permissibility of and Zakat on 401k plan
& other securities
The 401K Plan
401k refers to an IRS Code that allows employers to set up retirement
plans fortheir employees. This company-sponsored benefit allows
employees to invest money from theirpaychecks into an investment
vehicle on a pre-tax basis, meaning no taxes will be charged for
investing until the employee decides to makea withdrawal from his or
her plan at the age of 59 1/2. The employer can encourage the employee
by also contributing to theplan by matching or partially matching the
investment of each employee. All of money invested (up to a certain
predefined limit), along with any investment or matching from the
employer, is put into an account that is invested into funds (i.e.
money market, fixed income, or equity), as chosen by the employee from
a list of funds offered by the company.
To understand the Islamic ruling regarding of permissibility or
impermissibility of a 401K plan, we first need to understand the
different rulings regarding the various types of investment
instruments that may be associated with a 401K Plan.
Individual Retirement Account (IRA)
An Individual Retirement Account is traditionally a retirement plan
where individuals can deposit funds into an account that will earn
interest with the goal of augmenting an individual�s retirement
savings. An IRA is different than a 401k because an IRA earns a
fixed-rate of interest. It is not an investment so it does not have
the ability to earn a higher rate of return in a lucrative market.
Conversely, it is safe during periods of market correction.
It is very clear that investing in such an IRA is impermissible since
it is not considered an investment (hence no chance of loss on
invested capital). It is similar to an interest bearing deposit such
as a saving account.
Note: However, an IRA in many cases (of recent) can also be set up
with an institution like a broker (called brokerage IRAs) to invest in
lawful stocks at one�s own discretion. This could be a good lawful
investment option if the stocks one invests in meet the criteria
highlighted below.
Mutual Funds
A Mutual Fund is an investment entity, usually a corporation that
sells shares to investors, usuallyindividuals, in exchange for a
portion of the Fund�sinvestment portfolio. Different funds are
designed to meet the requirements of various types of investors. For
example, fixed income / bond funds are available for investors seeking
moderate returns and low risk and equity / stock funds are accessible
for those who are willing to accept more risk exchangefor potentially
higher returns.
Investing in Mutual Funds is permissible if one restricts his or
herself to investing only in equity / stock funds whose portfolios
consist of lawfulcompanies. Investing into fixed income / bond funds
is impermissible since the returns are derived from interest-bearing
securities.
Money Market Fund
A Money Market Fund is a mutual fund that invests in short-term
interest bearing securities and sometimes allows its investors to have
a debit card associated with it andwrite checks against their
accounts. Since the investments are made intoshort-term securities
(which typically mature within one year), these funds are very
low-risk. Investing in Money Market Funds is impermissible since the
pool of investments consists of interest-bearing assets.
Bonds, Bills and Notes
These are debt obligationsunder which the borrower,typically a
corporation of governmental entity, agrees to make specified payments
of interest for the money it borrows (the �face value� or principal).
For example, a corporationmay issue a bond which will mature in 5
years witha face value of $1,000 and promise to make annual interest
payments of 10% per year. In this case, the bondholder will earn $100a
year for five years and after the fifth year will be given back his or
her initialinvestment of $1,000 as long as the corporation does not
default. The interest / expected return of each of a bond depends on
the degree of risk, which determined by independent ratings agencies.
Bonds issued by governmental entities typically have a lower expected
return than those issued by corporations since the chances of
governmental entities defaulting are smaller.
Investing in Bonds is also impermissible since they are essentially
loans that promise to pay back the face value plus interest.
Certificate of Deposit (CD)
A Certificate of Deposit is a savings certificate at various
denominations issued primarily by commercial banks where the holder
receives interest at a specified rate upon maturity. :->

Zakat on Platinum Jewelry

Question:
Zakat has to be paid if one possesses gold or silver. Does it have to
be paid if one possesses platinum jewelry, pearls or diamonds? How is
zakat calculated in this case?
Answer:
In the Name of Allah, Most Merciful & Compassionate
Zakat isn�t due on platinum jewelry. In termsof jewelry, Zakat is only
obligatory on gold and silver .

Zakat on Private Car

Question:
I own a private car for my private use. Do I haveto pay Zakat on it?
Answer:
In the Name of Allah, Most Merciful & Compassionate
No, zakat is not due on one�s personal needs, suchas one�s house, car,
and other belongings.

Distributing Zakat Through An Agent

Question:
I have sent my zakat for the year to my father in-law to distribute
within Pakistan on my behalf, but I have a concern as to how far
myresponsibilities lie on following up where this money goes. My
father in-law distributes this money to people he knows as genuinely
poorand also to Islamic madrasas. I don't want to question him in
great detail as he may think I am questioning my trustin him. However,
I believe he did not give all the money away. He is in great debt
which my husband and I will take it on ourselves to pay off, but I do
not wishmy zakat money to go tohim, as I believe my husband and I
should pay this and will pay it insha'Allah.
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
There are certain points worth considering here:
1) Paying Zakat through an agent (wakil) is permitted. It is
permissibleto appoint a person or an organization to distribute Zakat
on one's behalf uponthe eligible and worthy recipients. (See: Radd
al-Muhtar ala al-Durr, 2/268-269)
However, in doing so, one should keep two things in mind:
Firstly, one should have full trust and confidence that the agent will
distribute the Zakat to only worthy recipients, and not misuse it in
any way.
Secondly, if the agent doesnot distribute the Zakat upon worthy
recipients, then Zakat will not be regarded as fulfilled, henceit will
remain an obligation on the Zakat-payer. Zakat will only be considered
fulfilled when the agent utilizes and distributes it on worthy
recipients.
2) Zakat cannot be given to one's parents, grandparents. Similarly,
one's children, grandchildren. However, it is permitted to give Zakat
money to one's father in-law and mother in-law, provided they are
worthy recipients. (Radd al-Muhtar, 2/346)
3) If one gives Zakat to an agent, it will be permitted for that agent
to distributethe Zakat on his parents, relatives and any other person
(provided he/she isworthy of receiving Zakat).However, it will not be
permitted for that agent to use Zakat for his personal benefit.
Imam al-Haskafi (Allah have mercy on him) states:
"It is permissible for an agent to give Zakat wealthto his poor son
and poor wife but not use it himself,unless if the Zakat-payer asked
him to use the Zakatwealth in any manner he wishes." (See: Radd
al-Muhtar ala al-Durr al-Mukhtar, 2/269)
The meaning of this is thatnormally an agent cannot use Zakat wealth
for his own personal benefit. However, if the one giving Zakat and
appointing him an agent said to him:"Distribute this Zakat wealth in
any manner you wish" or "Give it to whomever you desire", then in such
a case, it will be permitted for that agent to use the Zakat wealth
for his personal needs.
Keeping the above three points in mind; we come to your specific question.
You state that you have given your Zakat to your father in-law in
order for itto be distributed upon worthy recipients. Thus, in light
of point number one, if you had full trust and confidence that he
would use and distribute the Zakat in a proper manner, then there is
nothing to worry about.
However, if this is not the case, and you fear that dueto him being
poor and in debt he may use the Zakathimself, then there are two
scenarios here.
We learnt in point numbertwo that one may give Zakat to one's father
in-law; hence if he used it for his personal benefit, your Zakat would
have been fulfilled. However, the problem here is that which was
outlined in point number three, in that an agent cannot use Zakat for
his personal benefit unless the Zakat-payer gives him permission to
distribute the Zakat in any manner he wishes and desires.
Thus, in conclusion, if you had full trust and confidence that your
father in-law would distribute Zakat in a proper manner, or you
thought that he may use ithimself, as he is a worthy recipient, and
you also said to him to use the Zakat wealth in any manner he wished,
then inall of these cases, your Zakat is valid and fulfilled.
However, if you have doubt in his distribution, and you did not give
him permission to distribute your Zakat in any manner he wished and
desired, then you should re-pay your Zakat.
And Allah knows best

Can Zakat only be paid in the month of Ramadan, or any time of the year?

Question:
Can Zakat only be paid inthe month of Ramadan, or any time of the year?
Answer:
In the Name of Allah, with blessings & peace on the Beloved of Allah,
and his folk and all lovers of Allah
Walaikum assalam,
Zakat can be paid at any time, and should not be unduly delayed. [Ibn
Abidin, Radd al-Muhtar] The virtue of paying one's Zakat in Ramadan is
in that charity and good deeds are multiplied in this month.

I have 5 or 6 watches that have been given to me as gifts by various people over the last few y

Question:
I have 5 or 6 watches that have been given to me as gifts by various
people over the last few years, thetotal value of which comes to about
�3000. Do I have to pay zakat on these watches?
Answer:
In the name of Allah, Most Compassionate, Most Merciful
The detailed rulings of zakat have been mentioned numerous times on
the SunniPath website.
Based on those rulings, there will be no zakat on the watches given to
you as gifts, unless they are gold/silver watches. In that case, the
value of the gold/silver will have to be appraised and zakat will be
payable on the appraised [weight] value.
Verily, Allah knows best.

How Does A Wife Who Has No Source Of Income Pay Zakat On Her Jewelry?

Question:
How does a wife who has no source of income pay Zakat on her jewelry?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
If an individual possesses in his/her ownership wealth in the form of
gold,silver, cash, merchandise, or livestock to the value ofthe
Zakat-payable amount(nisab), then Zakat will be obligatory upon them.
In the Hanafi School, one is also obliged to pay Zakat on gold and
silver jewellery even if the jewellery is for personal use. (See: the
various Fiqh references)
Thus, if a woman has in her ownership gold or silver the value of
which reaches the appointed Nisab amount, then she will be required to
pay Zakat. If she has money in the form of cash, she may pay the Zakat
from it; otherwise, she will have tosell some part of the jewellery in
order to pay the Zakat. She may even give an item from the jewellery
itself as Zakat to the poor and needy.
However, it is suggested that if she has no other savings, her husband
or father pay Zakat on her behalf with her permission. It will be as
though her husband or father is giving her some money as gift, and she
is utilizing that money to pay off her Zakat. If that is not possible,
she will have no alternative but to sell some part of the gold and
silver jewellery in order to fulfil her responsibility.
The same ruling would apply with ritual slaughter(udhiyya), in that if
one does not possess cash, onewill have to sell some part of the
wealth in order to fulfil this duty. Udhiyya becomes Wajib when one
has wealth (in any form) inexcess of one�s personal needs to the
amount of Nisab. Thus, even a male who has no cash on hand would be
required to sell some items and perform Udhiyya.
And Allah knows best

Zakat On Deposits

Question:
Is the deposit one pays when renting out a house liable for zakat? In
the UK landlords are known for stealing deposits, so it is highly
likely that it may never return into one's possession. Also whatis the
ruling about entering into such a contract with a landlord involving a
deposit, when one does not know with any certainty whetherthis money
will ever be returned?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
One must always remember that paying zakat from any given wealth is
the responsibility of the owner of that wealth (malik), and not the
responsibility of the one to whom it is given for a specific duration.
It is stated in al-Fatawa al-Hindiyya :
�(From the conditions for the obligation of Zakat is having complete
control over the wealth), and that is to have ownership and
possession. If one has ownership of the wealth and not possession�or
possession and not ownership�, then zakat will not be obligatory�As
far as the commodity that has not yet been deliveredis concerned�.it
will be part of the Nisab hence zakat will be obligatory on it
according to the correct opinion.� (al-Fatawa al-Hindiyya, 1/172)
The above text implies that both ownership and possession are
necessary in order for zakat to be obligatory. The latter part of the
above-mentioned text (concerning the commodity) implies that physical
possession is not a necessary requirement for the obligation of
zakat;rather, if one has full control over the wealth and it is
redeemable whenever one desires, then this will be considered
sufficient.
In light of the above explanation, there are three scenarios with
regards to the obligation of zakat on money that is deposited when
purchasing something or when renting a property:
1) If the deposit is part of the total cost paid towards the purchase
of an item or towards the rent of a property, then the depositor is
not responsible for paying zakat from it. The one to whom it is
deposited will be responsible to pay its zakat. The reason is quite
obvious, in that the depositor no longer remains the owner of this
wealth; rather, it has now come into the ownership of the one to whom
it is deposited.
2) If the deposited money is merely given as a trust on the condition
and understanding that it will be returned, then paying zakat from it
will be the responsibility of the one depositing it. The reason being
is that zakat is the responsibility of the one who owns the wealth,
andthe one who deposits the money here is considered to be the owner
of the deposited wealth. As far aspossession over this money is
concerned, as explained earlier, as long as one has control over this
wealth one will be considered to have possession. Thus, both ownership
and possessionare found on the money that is deposited; hence, the
depositor will be liableto pay zakat.
3) If the deposit cannot bewithdrawn over a specific period, then the
ruling concerning it is similar to that of other loans given for a
specific period, or it issimilar to giving an item as security (rahn).
The Hanafi jurists (fuqaha) have categorized loans into three types.
Without going into the details, the crux of the ruling is that, itis
preferable to include themoney in one�s total possessions and pay
zakatfrom it annually. However,payment of zakat will not be obligatory
until the debt is recovered, but when it is received, zakat for the
previous years will also have to be paid. Similarly, if a zakat-able
item was given as security, zakat will not be obligatory annually, but
when the item is redeemed, zakat for the previous years will have to
be paid.
In conclusion, zakat is obligatory on the individual who is the owner
of the wealth. Thus,if the depositor is still considered to be the
owner of the wealth that is deposited, he/she will be responsible to
pay zakat from it.
As far as your query concerning the permissibility of deposits is
concerned, this has beenanswered in an earlier answer. Please search
the archives on www.SunniPath.com
And Allah knows best/

How do We Attain Knowledge?

There are three issues which people frequently mix up when trying to answer this question. I hope the reader will distinguish between them:What is the source of knowledge? What are the means by which knowledge is acquired? And what is the method which must be followed toacquire knowledge? The source of knowledge is, as the name indicates, the place where knowledge may be found. The means are abilities and instruments which Allah has placed at our disposal for acquiring knowledge from its source. The sources of knowledge for aMuslim are existence and revelation. Its means are the senses and the mind. As for the method, it variesaccording to the type of knowledge and its source. It is a mistake, then, for us to say - as do some religiously minded people - that the sources of knowledge or its means are the senses and revelation, or that the scientific method is restricted to empirical sciences.
The Means of Acquiring Knowledge
The verse mentioned earlier establishes that thehuman being is born ignorant, and that Allah, the Exalted, provides him with hearing, vision and intellect. This makes it clear that it is not possible for a human being to acquire knowledge-whether it is religious or worldly-except by way of the senses or the intellect. Why do I say the senses when the verse only mentions hearing and sight? Because the other senses are mentioned in other verses. This verse singles them out for mention because they are the most important sensesfor acquiring information.
The senses are - as is well-known - connected tothe brain and, by way of it,to the mind. The mind is what coverts the material arriving through the senses into things that have meaning for the person. The sense which is most closely affiliated withthe intellect is hearing. A person hears sounds arising from natural thingslike thunder, wind, birds, animals and insects, but healso hears speech, which issounds that indicate meanings. Hearing is usually referred to in the Noble Quran to mean this second aspect. The one who doesn’t understand speech or benefit from it iscompared by the Quran to an animal which hears nothing more of speech that its sounds. Speech is affiliated with intellect in another way, that is, somespeech is true and some is false, and there is no way to distinguish the true from the false by the senses alone; logic must be applied as well. It determines whether the speech is internally contradictory or consistent.
If it finds it contradictingitself it rules that it is false.If it finds it internally consistent it examines the meaning: is it in accordance with the reality it refers to or not? Deciding whether there is accord or disparity might be a simple operation. If, for instance, someone says“The sun has risen,” all oneneeds to do is look up. If you see the sun, you judgethe statement to be true, and if you can’t see it, you judge it to be false. Judging the truth or falsehood of a statement may, however, be a long, complex operation, such as confirming the authenticity of a scientific theory like Relativity./

The Theory of Knowledge

Perhaps the central preoccupation of philosophy is with questions connected with knowledge, the answers to which are called “the theory of knowledge.” Themost important questions asked in this area may be: What is the definition of knowledge? Is knowledge possible? Is there some knowledge which precedes birth, or is a babyborn like a blank slate? How do we know?
What is Knowledge?
It appears from certain Quranic verses that Islam supports the view that knowledge is a statement or a concept that corresponds with reality. Some Arabs used to believe that an intelligent man had two hearts. One might, if he got angry at his wife, tell her, “You are like my mother.” He wouldthen consider her as such and would not treat her the way one treats one’s wife. Another of them would adopt someone else’s son or daughter and attribute the child to himself, as if he were the biological father, just as people do now in the West. Allah declared all of these claims to be nothingmore than words in contradiction to reality. The Exalted said:
“Allah has not assigned unto any man two hearts within his body, nor has He made your wives whom you declare(to be your mothers) your mothers, nor has Hemade those whom you claim (to be your sons) your sons. These are justwords from your mouths. But Allah says the truth and He shows the way.” 1
Is Knowledge Possible?
If we take this question literally, we find it contradictory, because when a person asks about the possibility of knowledge it presupposes that he knows what knowledge is, and if he knows what knowledge is,then he knows something.However the point of the question is: how can we know if what we believe to be real actually corresponds with reality and is not merely imagination or delusion? The Noble Quran indicates that knowledge is possibleand that it is one of the blessings of Allah which requires gratitude.
Allah the Exalted said:
“Allah brings you forth from the wombs of your mothers knowing nothing, and gives you hearing and sight and hearts that you might give thanks.” 2
Is There a Knowledge Which Precedes Birth?
The above-mentioned verse is definitive in answering this question inthe negative. Knowledge, then, is acquired entirely after birth. But does this mean that the mind is a blank slate upon which the senses write what they want? No! We read ina h adeeth of the Prophet (pbuh), “ Every child is born with a pristine nature(fi t rah); then his parents make him a Jew or a Christian or a Magian. ” 3
This h adeeth indicates that although the human being is born knowing nothing, he is not born with an empty mind; rather, in this mind are theseeds of knowledge whichwill grow as he grows andreach completion with his maturity. However this knowledge, which is originally planted in each human being, may be overridden by external factors, even if they don’t have the power to completely extinguish it.
What is this knowledge whose seeds are implanted in the fitrah of ahuman being? The h adeeth treats fi t rah as being something different from Judaism, Christianity or Zoroastrianism, which means the fi t rah is Islam. Obviously the meaning is not that a person after thedevelopment of his mind finds himself knowledgeable about the details of the Islamic religion. Rather, two things are meant; first, each person is born with the seed of taw h eed in hismind, that is, the affirmation that no god deserves worship except the sole Creator.
Second, this person is born with a nature which is not suited to beliefs and conduct other than the realities and laws brought by Islam. For that reason Allah described the religion which he revealedto His Messenger (pbuh) asbeing the pristine nature on which Allah created His servants. Allah the Exalted said:
“So set your face for the religion as one by natureupright – the pristine nature (framed) by Allah on which He has created man. There is no altering(the laws of) Allah’s creation. That is the right religion, but most people do not know.” 4
When a person’s mind and disposition are designed so that nothing but the realities and laws of Islam suit them, he will feel no contentment or spiritual peace unless he has surrendered himself tobe a worshipper of Allah.
“Those who believe and whose hearts feel content with the remembrance of Allah. Verily in the remembrance of Allah dohearts find rest.”

the answers of philosophy

Perhaps the only thing that philosophers have in common is the problems they grapple with, not the solutions they propose. So it is a mistake to ask aboutthe answers of philosophy to a given question, since the number of answers may equal the number of philosophers, or at least the number of schools of philosophy.
Therefore, true Muslim philosophy - if one must ascribe philosophy to Islam - consists of the answers we find in the primary sources of Islam, the Quran and the Sunnah,to those philosophic questions. A true Muslim philosopher is, then, one who relies in his philosophical answers upon those sources. He dives deep into the texts of the Quran and Sunnah, searching for those answers. He ponders their meanings, explains them, defends them and argues with those who dispute them using a style of reasoning and language understandable to the people of his era.
The sources of the Islamic philosophy are not,then, the writings of thosethinkers who have become famous under the label of “Muslim philosophers”, such as Al-Kindi, Al-Faraabi and IbnSina (Avicenna), because they took many of their axioms from Greek philosophy, even if they sometimes - by virtue of their Islamic cultural environment - contradicted it, even in certain fundamentals.
The true representativesof authentic Islamic thought were the scholars and jurists with deep knowledge of the Quran, Sunnah, and the statements of the earliest generations of Muslims, the Salaf . They were the staunchest opponents of the philosophers because of what they perceived in their thinking that contradicted what they knew to be Islamic realities established in the Quran, Sunnah and statements of the Salaf .
Philosophy in their time was synonymous with the thinking derived from the norms of polytheistic Greek thought. We find in the writings of Muslim scholars condemnation of it and advice to the peopleto stay away from it. However, if we employ a more general understanding of the term‘philosophy’ to mean the attempt to answer the fundamental questions associated with existence, the mind, morals and knowledge, I see no harm in calling the Islamic answers to these fundamental issues “Islamic philosophy”, as there is no point in arguing about words as long as their meanings areclear.
The following is a brief exposition of some of those answers, which I have condensed from various writings and lectures I have delivered on different occasions through the years. I prepared it in response to repeated requests to discuss the Islamic view onphilosophy. It is a difficult subject to treat adequatelyin a single one-hour lecture, but as our scholarsused to say, ‘That which cannot be fully achieved should not be fully abandoned.’

Ruling on praying in a mosque in which there is a grave

Is it correct to pray in mosques in which there are graves?
Praise be to Allaah.
Prayers should not be offered in mosques in which there are graves.
The graves should be dug up and the remains transferred to the public
graveyards, with each set of remains placed in an individual grave as
with all other graves. It is not permissible for graves to be left in
mosques, whether that is the grave of a wali ("saint") or of anyone
else, because the Messenger (peace and blessings of Allaah be upon
him) forbade that and warned against that, and he cursed the Jews and
Christians for doing that. It was narrated that he (peace and
blessings ofAllaah be upon him) said: "May Allah curse the Jews and
the Christians, for they took the graves of their Prophets as places
ofworship." 'Aa'ishah (may Allaah be pleased with her) said, "He was
warning against what they had done." Narrated by al-Bukhaari, 1330,
Muslim, 529.
And when Umm Salamah and Umm Habeebah told him about a church in which
there were images, he (peace and blessings ofAllaah be upon him) said:
"When a righteous man died among them, they would build a place of
worship over his grave and put those images in it. They are the most
evil of mankind before Allaah." (Saheeh, agreed upon. Al-Bukhaari,
427; Muslim, 528)
And he (peace and blessings of Allaah be upon him) said: "Those who
came before you took the graves of their Prophets and righteous people
as places of worship. Do not take graves as places of worship – I
forbid you to do that." (Narrated by Muslim in his Saheeh, 532,from
Jundab ibn 'Abd-Allaah al-Bajali). So the Prophet (peace and
blessings of Allaah be upon him) forbade taking graves as places of
worship and he cursed those who do that, stating that they are the
most evil of mankind. So we must beware of that.
It is known that everyone who prays at a grave is taking it as a place
of worship, and whoever builds a mosque over a grave has taken it as a
place of worship. So we must keep graves far away from the mosques and
not put graves inside mosques, in obedience to the command of the
Prophet (peace and blessings of Allaah be upon him) and so as to avoid
the curse issued by our Lord against those who build places of worship
over graves, because when a person prays in a mosque in which there is
a grave, theShaytaan may tempt him to call upon the deceased or to
seek his help, or to pray to him or prostrate to him, thus committing
major shirk; and because this is the action of the Jews and Christians
and we are obliged to differ from them and to keep away from their
ways andtheir evil actions. But if the graves are ancient and a mosque
was built over them, then it should be knocked down, because this is
an innovated thing, as was stated by the scholars, and so as to avoid
the means that may lead to shirk. And Allaah is the Source of
strength.

* If he follows the moon sighting from another country, is it acceptable to delay the Eid prayer so that he can pray withthe people in his country?

* Regarding starting fast and breaking fast times inRamadan month, I
don't observe a certain crescent,but I start my fasting of the holy
month based on testimony of two straight Muslims . The problem is that
the people of my country always start fast one day later and breaking
fast one day earlier than all Muslim majority all over the world. I am
much of the opinion that we should allbe unified in fast times, soI
fast and break fast with the majority. We are all Muslims in Islam
countriesfrom Indonesia to Morocco. My question is about the Eid
prayer, I can't travel to pray Eid, if Ipray it with my country
(knowing that this way it will be later), is it acceptable? Or should
I not pray with them (then I miss reward and blessings of it)?
Finally, I find nothing to say but"All power of change is really
Allah's".
Praise be to Allaah.
If the people of your country rely on moon sighting as prescribed in
sharee'ah, then you should start and end the fast with them, and you
should not differ from them and follow the moonsighting of another
country, because the Prophet (blessings and peace of Allah be upon
him) said: "The fast is the day when you fast and al-Fitr is the day
when you break the fast, and al-Adha is the day when you offer the
sacrifice." Narrated by al-Tirmidhi, 697, who said: some of the
scholars interpreted this hadeeth as meaning that the beginning and
end of the fast should be observed with the main body of Muslims and
the majority of the people. The hadeeth was classed as saheeh by
al-Albaani inSaheeh al-Tirmidhi.
If you follow the madhhab of those who think that sighting the moon in
one country is binding upon all countries, and this means that Eid for
you comes before their Eid, then you should conceal the fact that you
have broken the fast and offer the Eid prayer with them on the
following day.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said:… If you think
that the first opinion should be followed and that if the sighting of
the new moon is proven in any part of the Muslim world in the manner
prescribed in sharee'ah and that it is binding to act upon that, but
your country does not follow that and follows one of the two other
opinions, then you should not openly show that you are differing from
them, because of the fitnah and confusion and arguments that may
result from that.You can fast secretly at the beginning of Ramadan and
break the fast secretly at the beginning of Shawwaal. As for differing
openly, that is not appropriate and it is not something that is
enjoined by Islam.

And Allah knows best.

Interesting ancient India tales & stories for kids

Right and Might
WHILE a deer was eating wild fruit, he heard an owl call "Haak, haak"
(a spear), and a cricket cry, "Wat" (surrounded), and, frightened, he
fled. In his flight he ran through the trees up into the mountains and
into streams. In one of the streams the deer stepped upon a small fish
and crushed it almost to death.Then the fish complained to the court,
and the deer, owl, cricket, and fish had a lawsuit. In the trial came
out this evidence:
As the deer fled, he ran into some dry grass, and the seed fell into
the eye of a wild chicken, and the pain of the seed in the eye of the
chicken caused it to fly up against a nest of redants. Alarmed, the
red antsflew out to do battle, and in their haste, bit a mongoose. The
mongoose ran into a vine of wild fruitand shook several pieces of it
on the head of a hermit who sat thinking under a tree. "Why did you, O
fruit, fall on my head?" cried the hermit. The fruit answered: "We did
not wish to fall; a mongoose ran against our vine and threw us down."
And the hermit asked, " O mongoose, why did you throw the fruit?" The
mongoose answered: "I did not wish to throw down the fruit, but the
redants bit me, and I ran against the vine." The hermit asked, " O
ants, why did you bite the mongoose?" The red ants replied: "The hen
flew against our nest and angered us." The hermit asked: " O hen, why
did you fly against the red ants' nest?" And the hen replied: "The
seed fell into my eyes and hurt me." Andthe hermit asked, " O seed,why
did you fall into the hen's eyes?" And the seed replied: "The deer
shook me down." The hermit saidunto the deer, "O deer, why did you
shake down the seed?" The deer answered: "I did not wish to do it, but
the owl called,frightening me, and I ran.""O owl," asked the
hermit,"why did you frighten the deer?" The owl replied: "I called,
but as I am accustomed to call---the cricket, too, called."
Having heard the evidence,the judge said, "The cricketmust replace the
crushed parts of the fish and make it well," as he, the cricket, had
called and frightened the deer. The cricket was smaller and weaker
than the owl or the deer, therefore had to bear the penalty.
The Man in the Moon
THERE was a blacksmith once who complained: "I am not well, and my
work is too warm. I want to be astone on the mountain. There it must
be cool, for the wind blows and the trees give a shade." A wise man
who had power over all things replied: "Go you, be a stone." And he
was a stone, high up on the mountain-side. It happened that a
stone-cutter came that way for a stone, and when he saw the one that
had been the blacksmith, he knew that it was what he sought, and he
began to cut it. Thestone cried out: "This hurts! I no longer want to
be a stone. A stone-cutter Iwant to be. That would be pleasant." The
wise man, humoring him, said, "Be a cutter." Thus he became a
stone-cutter, and as he went seeking suitable stone, he grew tired,
and his feet were sore. He whimpered, " I no longer want to cut stone.
I would be the sun; that would be pleasant." The wise man commanded, "
Be the sun."And he was the sun. But the sun was warmer than the
blacksmith, than a stone, than a stone-cutter, and he complained, "I
do not like this. I would be the moon. It looks cool." The wise man
spake yet again, "Be the moon." And he was the moon. "This is warmer
than being the sun," murmured he, "for the light from the sun shines
on me ever. I do notwant to be the moon. I would be a smith again.
That, verily, is the best life." But the wise man replied, " I am
weary of your changing. You wanted to be the moon; the moon you are,
and it you will remain."
And in yon high heaven lives he to this day.
The Legend of the Rice
IN the days when the earth was young and all things were better than
they now are, when men and women were strongerand of greater beauty,
andthe fruit of the trees was larger and sweeter than that which we
now eat, rice, the food of the people, was of larger grain. One grain
was all a man could eat; and in those early days, such, too,was the
merit of the people, they never had to toil gathering the rice, for,
when ripe, it fell from the stalks and rolled into the villages, even
unto the granaries. And upon a yearwhen the rice was larger and more
plentiful than ever before, a widow said to her daughter "Our
granaries are too small. We will pull them down and build larger."
When the old granaries were pulled down and the new one not yet ready
for use, the rice was ripe in the fields. Great haste was made, but
the rice came rolling in where the work was going on, and the widow,
angered, struck a grain and cried, "Could younot wait in the fields
until we were ready? You should not bother us now when you are not
wanted."

The Difference between Giving Up Sin and Being Made toGive Up Sin

Your corpse will not be able to cast lustful glances but that will not
warrant one any reward from AllahTa'ala, for the sacrifice of a corpse
is not acceptable in His court. Allah Ta'ala wants us to become His,
tosacrifice our desires, whims and fancies while hale and hearty,while
still alive and able to commit those sins. Why are you waiting forthat
time whendeath will reap your soul and you will be unable todisobey
Allah? This will be termed, 'being made to give up sins' andnot
'giving up sins'. Voluntarilygiving up sins while the choice to commit
them still exists within one will entail a lofty stage offriendship
with Allah Ta'ala. Bear the burden of leaving sins. If onedesires to
enjoy the pleasure of Allah's pleasure, bear the burden andexperience
thatpleasure wherein the burden itself will no longerremain a burden.

Story - Aladdin and the magic lamp

Long long time ago there lived animpoverished boy named Aladdin. He
found it difficult to meet ends as he lived it utter poverty. Until
one day an old manwalked up to him and said he was his uncle. As
Aladdin had losthis father and did really have an uncle he had never
seen, his mother welcomed this old man home. The next day, the uncle
gave Aladdin good clothes to wear and a tour of the city gardens.
Impressed with the makeover of her son, the mother readily agreed to
Aladdin working for the uncle.
But this old man was no uncle, infact he was a wicked magician who
wanted to use the services of the boy. So he took him along with him
though cities and gardens, until they reached a mountain. The magician
lit a fire and mumbled some words whichAladdin did not understand and
with a swish of the powder the ground beneath them opened.
Aladdin was afraid with the happenings but the magician assured him
that nothing would happen to him but he would have to listen to every
word he said. The magician told Aladdin toalight through the tunnel,
he would then come to a forked path with three ways, and he should
take the right and lead on until he came to fresh gardens. Right in
the centre of it would be a lamp that is glowing. Put off thelight,
remove the oil from it and bring the lamp back. But do not touch
anything else said the magician and led the boy down.
Oblivious of the essence of the lamp, Aladdin scampered throughthe way
and found the lamp. On his way back, he pocketed some fruits that were
shiny like he had never seen before. When he reached the opening, the
magician was glad and reached out his hand to take the lamp. Pullme
out first, said Aladdin but the magician refused. So Aladdin too
refused to give the lamp before being out in the open. So the angry
old man closed the ground above him.
Sobbing away, Aladdin's hand rubbed the lamp by mistake and out came a
genie. You are my master and I will do anything youcommand, it said.
Take me home said Aladdin and before he knew it, he was with his
mother. Instantaneously he related the entire story to look at his
mother's widened pupils. She summoned the genie to bring forth those
shiny fruits and food. And the two feasted for the first time in their
life. Life went well for a few years as their every wish came true.
Then one day he saw Jasmine, the daughter of the king and fell in love
with her. His mother madeproud presentations to the king with rich
gifts and fanfare. Looking at the magnanimous gifts the king readied
to give his daughter in marriage. Aladdin wished for a palace and the
samewas granted for the newly married couple.
The news of the grand palace spread far & wide and soon the evil
magician got to know of it. Soone day he went with a cart full of new
lamps shouting new for old. As Jasmine did not know the value of the
old lamp she exchanged it for a new one. And soon the magician
transposed the palace and the princess to Africa. Hearing this Aladdin
set out to rescue his love. With the help of the flying carpet and his
beloved monkey pet he found thelamp and summoned the genie toredo the
act.
He then punished the magician by adding poison to his drink that led
to the death of the old wicked man. Thereafter Aladdin his mother and
Jasmine lived happily ever after.

* How to Perform Eid Prayer:

* The Eid Prayer has two rak'ah to perform in the normal way, with the
only addition of six takbirs, three of them in the beginning of the
first rak'ah, and three of them just before ruku' in the second
rak'ah. The detailedway of performing the 'Eidprayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin
the prayer by reciting takbir ofTahrimah (Allahu Akbar). You should
raise your hands up to the ears, and reciting the takbir, you give a
little pause during which you should recite Thana' (Subhanak
Allahumma.......)· After the completion of Thana' the Imam will recite
takbir (Allahu Akbar) three times, and after reciting each Takbir
(Allahu Akbar) in a low voice, you should bring your hands down and
leave them earthwards. But, after the third takbir, you should setthem
at the level of your navel as you do in the normal prayer.
After these three takbirs the Imam will recite the Holy Qur'an, which
you should listen quietly. The rest of the rak'ah will be performed in
the normal way.
After rising for the second rak'ah, the Imam will begin the
recitations from the Qur'an during which you should remain calm and
quiet. When the Imamfinishes his recitation, he will recite three
takbirs once again, but this time itwill be before bowing down for
ruku'. At each takbir you should raise your hands up to the ears, and
after saying "Allahu Akbar' bring them down and leave them earthwards.
After these three takbirs have been called and completed, the Imam
will say another takbir for bowing down into the ruku' position. At
this takbir you need not raise your hands. You just bow down for your
ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed
in its usual way.
Khutbah: The Address of 'Eid-ul-fitr:
In this Salah, Khutbah is a Sunnah and is delivered after the Salah,
unlike the Salah of Jumu'ah where it is Fard and is delivered before
the Salah. However,listening to the Khutbah of'Eid Salah is wajib or
necessary and must be heard in perfect peace and silence.
It is a sunnah that the Imam begins the first Khutba by reciting
takbirs 'Allahu Akbar' nine times and the second Khutbah with reciting
it seven times.
Note: The way of 'Eid prayer described above is according to the
Hanafi school of Muslim jurists. Some other jurists, like Imam
Shafi'i, have some other ways to perform it. They recite Takbir twelve
times before beginning the recitations from the Holy Qur'an in both
rak'ah. This way is also permissible. If the Imam, being of the
Shafi'i school, follows this way, you can also follow him. Both
waysare based on the practice of the Prophet, Sall-Allahu alayhi wa
sallam.

4] Eid-ul-Fitr and its injunctions

4]
Eid-ul-fitr
The second meritorious aspect of Shawwal is that it has been chosen by AllahAlmighty for the celebration of "Eid-ul-fitr", one of the only two annual festivals recognizedby the Shari'ah. This happyday is designed by the Shari'ah as a sign of gratefulness by the Muslims on the accomplishment of Ramadan, and as an immediate reward by Allah for those who spent the month of Ramadan in fasting and performing other forms of 'ibadah.
Instead of commemorating an event from the past, the Shari'ah has prescribed the first of Shawwal as an annual festival for the Muslims at an occasion when they themselves accomplish a great 'ibadah. This approach reminds the Muslims that they should not rely only on the accomplishments of their ancestors, rather, they should themselves perform meritorious acts to please their Creator.
In prescribing the ways to celebrate the happy day, Islam has adopted anotherunique approach. The festivals of other religions or nations normally comprise of some acts of rejoicing and enjoyment. The whole happy day is normally spent in dancing, singing and playing.
In contrast, Islam has prescribed a simple yet graceful way to observe the happy day. First of all, it is mandatory on all the well-off Muslims to start their day by paying"Sadaqat-ul-fitr" to the poor of their society, so that they, too, may enjoy the day along with others, and may not be worried for earning their livelihoodat least on that day of happiness.
After paying the "Sadaqat-ul-fitr", the Muslims are required to proceed to an open place where they canoffer the Eid prayer collectively. In this way, they are supposed to present themselves before their Creator and offer tworak'ats of this special type of Salah, which makes them receive blessings from Allah and start their celebration by these divineblessings.
After the Salah also, they are supposed to rejoice theday in a responsible manner, without violating the limits prescribed for them and never indulging in the acts prohibited by Allah.
Keeping this point in view, we will now discuss specific rules prescribed forobserving the day of Eid-ul-fitr.
The Night Preceding 'Eid-ul-Fitr':
It had been the practice of the Prophet, Sall-Allahu alayhi wa sallam, that he would not sleep in the night preceding the day of Eid-ul-fitr. This night has been named in a Hadith asthe Night of Reward (Lailatul Jaiza). Almighty bestows his rewards on those who have spent the month of Ramadan abiding by the dictates of Shari'ah, and all their prayers in this night are accepted. Therefore, it is desirable to perform nafl prayers in this night. The Prophet, Sall-Allahu alayhi wa sallam, is reported to have said:
Whoever stands up (in worship) in the nights preceding the two Eids expecting rewards from his Lord, his heart will not die when the other hearts will die. (Ibn Majah)
To benefit from this opportunity, one should perform as much worship in this night as he can, andshould pray for all his needs and desires.
Before Going to Eid Prayer:
The following acts are prescribed as Sunnah at the beginning of the day of 'Eid-ul-Fitr before proceeding to the Eid prayer:
1. To wake up early in the morning.
2. To clean one's teeth with a Miswaak or a brush.
3. To take a bath.
4. To put on one's best available clothes.
5. To wear perfume.
6. To eat a sweet food, preferably dates, before the Eid prayer.
7. To recite the following Takbir in the low voice while going to the 'Eid prayer:
Allahu Akbar Allahu Akbar La Ilaha Ila Allah Wa AllahuAkbar Allahu Akbar Wa Lillahi Alhamd
Eid Prayer:
The second obligation on 'Eid day is to perform the 'Eid prayer. Some rules in this respect are mentionedhereunder:
1. The Eid prayer is Wajib (obligatory) on every maleMuslim.
2. The Eid prayer can be performed any time between the Ishraq and Zawal.
3. It is preferable that the 'Eid prayer is performed at an open field and not in a mosque. However, if, it is difficult for any reason to perform it in an open field,it can also be performed ina big mosque.
4. It is not advisable to hold the 'Eid prayer in every mosque, rather it is preferable that the people from several small mosques get together to either perform it in an open field or, in its absence, in a big mosque which can accommodate a large number of people.
5. No Nafl Salah can be performed before the 'Eid prayer, neither in one's home, nor at the place of' Eid prayer. Similarly, Nafl prayer cannot be performed after the Eid prayer at the same place. However, it can be performed after one comes back to his home.
6. The Eid prayer has neither Adhan nor Iqamah. :->

Eid-Ul-Fitr Prayer Ceremony

Eid-ul-fitr is one of the most important festivals of Muslims. Just
after the Ramadan, Muslims celebrate Eid-ul-fitr. All thepreparations
are done before hand for the occasion. Eid-ul-fitr prayer is the
integral part of Eid, which is worth mentioning.
Muslims wear new clothes early in the morning on this day. According
to the practices followed by the prophet Muhammad of conducting Eid
Prayers in open grounds therefore Eid prayers are carried in open sky.
All the Muslims visit Mosque (masjid) in the morning on this day and
recite the Takbir 揳llahu Akbar, allahu Akbar� meaning Allah is great
justbefore the prayer ceremony.
Once the Eid Ul fitr moon issighted the preparations for Eid Ul fitr
Celebrations begins.Soon after the Eid Prayer khutba or Islamic cermon
is delivered. The person reciting the Khutbais the lead of the prayer
and is called the khateeb.anyone can recite the Khutba provided that
he is male along with physical and mental purity.
Attending Khutba is not obligatory as attending the Eid prayer is
obligatoryfor all the male Muslims. Prophet also commanded all the
women to attend the prayers too. A Muslim can leave the Khutba
whenever he wishes to but not the prayer.
After khutba follows the Eid Dua. Large masses of Muslims assemble in
the mosque for the Eid Prayer ceremonies. The rush can be noticed
outside the mosque on the Eid day. Some people carry bags tokeep their
footwear抯 safe and one must carry musallas or sheets to sit on the Eid
prayer ground to pray.
After Eid-Ul-Fitr Prayer
Eid-Ul-Fitr is the festival to spread happiness and loveamong all the
relatives and near and dear one抯. After the prayer on this day there
is a get togetherat all the Muslims houses where all their near and
dear one抯 accompany them in the Eid meals. Muslims wish each other Eid
Mubarak that means Happy Eid. All the children receive gifts as a
token of love from all their relativesas Eid is the day to exchange
gifts among each other. The entire is day is marked with the triumph
and happiness spread all around and adding to the occasion of
Eid-Ul-Fitr.

Arab states announce Eid al-Fitr celebration to be marked Sunday

By AL ARABIYA
The Muslim feast of Eid al-Fitr marking the end of the holy month of
Ramadan is to start on Sunday in Saudi Arabia, the kingdom's religious
authorities announced.
Qatar, Jordan, Egypt, Yemen, Libya and the United Arab Emirates also
announced the celebration to be marked on Sunday, following the
sighting of the new moonthat will mark the beginning of the lunar
month of Shawal, which follows the fasting monthof Ramadan in the
Muslimhijri calendar.
Throughout the holy month of Ramadan, Muslims abstain from drinking,
eating, smoking and sexual intercourse from sunrise to sunset.
Ramadan fasting is one ofthe five pillars of Islam, alongside the
belief in theOneness of God, the finality of the prophethood of
Mohammed, establishment of the dailyprayers, concern for and
almsgiving to the needy, and the lesser pilgrimage to Mecca for those
who are able.
Eid al-Fitr is one of the two biggest Muslim holidays of the year,
oftencompared to Christmas in its significance and revelry. The other
major holiday is the sacrificial feast of Eid al-Adha, at theend of
the hajj, the annualpilgrimage to Mecca.
In predominantly Muslim countries, the celebration can last for three
days. Muslims fill the mosques early in the morning to attend the
congregationalEid prayers.

Nigeria: Welcoming Eid El-Fitr

analysis
The rate at which time flies nowadays is phenomenal, and it challenges
us to set and pursue our order of priorities diligently and
appropriately. The euphoria of welcoming the month of Ramadan has
hardly died down when we begin to bid it farewell and welcome Eid
el-Fitr (Sallah), which we look forward to celebrating tomorrow or the
day after tomorrow asthe case may be.
Interestingly, Eid in Nigeria inspires such a unique excitement, which
surpasses what is obtained even in the countries regarded as the
cradle of Islam, the rich Arabian Gulf countries. Perhaps it is the
intense pressure an average Nigerian goes through in order to secure
and provide Eid related stuff and services to themselvesand their
dependents that provides the Eid atmosphere with such an exuberant
pulse that inspires tremendous enthusiasm for it.
For instance, the stress associated with the hustle and bustle to
secure the means to provide kayan sallah, tuwon sallah and indeed some
cash for yawon Sallah and other Eid-related activities is so enormous
that the joy of aperson who manages to secure such things in time
extends into the Eid days and gives the event such aspecial taste of
joy.
By the way, it is really pathetic that an average Nigerian Muslim has
become so poor to the extent that he merely looks forward to
celebrating the Eid in terms of enjoying some relatively better
quality foods and wearing some new clothes, which he ordinarily only
dreams of. This explains his apparent high consumption of the rare and
relatively abundant delicacies available during the Eid festivities.
For instance, he consumes a lot of meat, particularly during the Eid
el-Adha when meat is relatively easily accessible,apparently to quench
his burning appetite for it once and for all, as a resultof which he
upsets his stomach and ends up withdiarrhoea and other stomach-related
illnesses.
Incidentally, hardly anybody raises alarm overthis annual predictable
endemic diarrhoea amongst many people much less take any precautionary
measures. In many places, though, towards the Eid el-Adha
inparticular, demand for dates and kanwa increasesdramatically on the
assumption that they cureor perhaps prevent diarrhoea, which many
people deliberately brace up to suffer as a result of such high, and
sometimes reckless, intake of meat within a short period of time.
However, while the poor Nigerian chap regards such things as rare
luxuries, his counterpart inthe rich Arabian Gulf doesn't have that
level of joy during Eid because he is not looking forward to enjoying
anything he has taken for granted, which further explains the relative
dullness of the Eidin this region compared with countries like
Nigeria.
This is in spite of the enormous challenges associated with the
preparation for the festivities in Nigeria. For instance, tailors, who
are notorious for breaking promises, deprive many people of the joy of
wearing their kayan sallah, which inevitably affects their sense of
excitement during the festivities.
Unfortunately, this year's Eid will be particularly unexciting to many
people due to two prevailing phenomena; one of which is natural and
the other largely leadership-inflicted. The natural one is, of course,
the current climatic condition which has already caused floods in many
areas, while the leadership-inflicted is the persistent deterioration
ofsecurity situation in the country, which, for instance, is
presumably the real reason behind thesuspension of the grand durbar
festivities in Kano by the state's emirate council.
Although the Eid el-Fitr is called Karamar Sallah suggesting that it
is less significant than Eid el-Adha (Babbar Sallah), the former
inspires more enthusiasm than the latter. This is quite understandable
because the Eid el-Fitr falls after nine months from the last Eid
occasion while Eid el-Adha falls just a little over two months from
marking the Eid el-Fitr. Also, the Eid el-Fitr is immediately preceded
by Ramadan fasting of one full month, the ending of which attracts
celebration.
Ironically, however, despite the festive mood and celebratory
atmosphere of Eid in Nigeria, there emerges an unnecessary wave of
hunger of a sort as result of a self-inflicted food scarcity during
the Eid days. Although I don't know what obtains elsewhere in the
country, in my hometown of Kano and perhaps in the neighbouring
states, one can't understand why, though so many households offer
tuwon sallah, they hardly care to prepare any other meal for the rest
of the day and perhaps for the next day. Instead they prefer to keep
warming the same tuwon sallah repeatedly to have it for launch and for
dinner as well.

Eid Al-Fitr 2012: The day of reward for Muslims is finally here

As Allah (SWT) has promised unusually high reward for people who spend
on poor during thisholy month, Muslims also try their best to spend as
much as possible on the poor people of our society.
Their charity is not just limited to zakat, the obligatory 2.5 percent
that every well to do Muslim has to give as charity. Many Muslim
menand women spend on poor whatever they had saved during the year or
amajor part of it, thus helping other Muslims and non-Muslim brothers
and sisters.
By MUHAMMAD ABDULLAH JAVED
After a few days, the dusk will not be the same. It will, God willing,
raise the curtain from the month ofRamadhan. With the advent of
Shawwal, we will celebrate one of the happiest days of our life, Eid
al-Fitr. Happy Eid al-Fitr, may Allah accept our acts of devotion and
prayers. Aameen
Just remember the blessings of the graceful month that passed. It all
started with the sighting of moon which bid adieu to the month of
Shabaan and welcomed Ramadhan. Now after a month of intense training
we have been assigned with a phenomenal task of purification of self
and development of talents. The task begins along with the celebration
of Eid. The process of purification and development requires both
individual and collective efforts and inter-personal and
intra-personal efforts in order to make the entire humanity beneficial
with what we have been bestowed.
LET'S FOCUS CELEBRATION FIRST
Generally the way one celebrates his festival or any happy occasion
reflects the tradition and culture he follows. The traditional values,
in turn, reveal the basic teachings of that particular religion. The
religion of Fitr (original nature) – Islam – taught us to rejoice with
Allah in view; celebration is absolutely incomplete ifAllah is not
remembered. If He is born in mind, the festivity limits to the extent
of joy, never allows a person to transgress. The people around find a
true way of expressing joy; they neverget hurt with the behavioral
attitude of the persons engaged in celebration.
HOW TO CELEBRATE EID AL-FITR?
The way we have been ordained to celebrate the event has 'remembrance
of Allah' at its nucleus. Obviously every beneficialthing is a favour
of Allah as the Qur'ān mentions (An-Nahl: 53). Allah has showered the
moments of happiness; without His remembrance the celebration lacks
luster. The hearts should be filledwith complementary feelings and the
tongue must acknowledge the words of appreciation. Prophet Muhammad
(peace and blessings of Allah be to him) has taught us to say Takbeer
(glorification) while on the way to the prayer ground (Eidgah):
Allahu Akbar, Allahu Akbar. La ilaha ill-lal-lah. Allahu Akbar, Allahu
Akbar. Wa-lilahill hamd.
Allah is great, Allah is great. There is no God but Allah. Allah is
great, Allah is great. And all praises beto Allah.
Offering of Salaatul Eid in congregation in an open place is highly
preferable except in case of bad weather like rains. Usage of two
separate routes to and from Eidgah is also favoured as it sends a
lively message to the carriers and viewers alike. One should try to
accompany as many persons of his family as hecan, not only men and
children but women too. What Umme Atiyah (may Allah be pleased with
her)reported actually communicates the true spirit of such a
celebration. She said: "TheMessenger of Allah (peace and blessings of
Allah be to him) ordained us to bring out on Eid al-Fitr and Eid
al-Adha, young women, Hijab-observing adult women and the menstruating
women. The menstruating womenstayed out of actual Salaatbut
participated in good deeds and Dua (supplication)." (Muslim)
One should leave his home along with his family members and
neighbours, march towards Eidgah collectively proclaiming the
Greatness of the Almighty Allah.
After offering prayers, meeting with relatives and friends, both
Muslims and non-Muslims and greeting them with good words is also
taught.

London - Eid Al-Fitr 2012: The day of reward for Muslims is finally here

August 18, 2012 | Filed under: National , opinion | Posted by: admin
Eid Al-Fitr 2012 is finally here. The month of fasting is ending today or tomorrow. The believers across the world observedRamadan with utmost care and tried to follow the teachings of Allah andHis Prophet as best as they could. Not just they refrained from eating and other worldly pleasures that are completely halal during the rest of the year, they also ensured that they prayed more and spent a lot more on poor during the month of Ramadan.

Eid-al-Fitr in United States

Quick Facts Eid al-Fitr, which is on the first day of the Islamic
month of Shawwal, marksthe end of the month-long fast of Ramadan.
Local names
Name Language
Eid-al-Fitr English
Eid-al-Fitr Spanish
Eid-al-Fitr 2012 Sunday, August 19, 2012
Eid-al-Fitr 2013 Thursday, August 8, 2013
Note: Regional customs ormoon sightings may cause a variation of the
date for Islamic holidays, which begin at sundown the day before the
date specified for the holiday. The Islamic calendar is lunar and the
days begin at sunset, so there may beone-day error depending on when
the New Moon isfirst seen.
List of dates for other years
Many Muslims in the United States celebrate Eid al-Fitr (also known as
Id al-Fitr or Eid ul-Fitr) on the first day of Shawwal in theIslamic
calendar. It marks the end of the month-longfast of Ramadan and the
start of a feast that lasts up to three days in some countries.
Many Muslims dress in fine clothing and children may receive gifts on
Eid al-Fitr. ©iStockphoto.com/DistinctiveImages
What do people do?
Eid al-Fitr is an important Islamic holiday that involves many Muslims
waking up early and praying either at an outdoor prayer ground or a
mosque. Many Muslims dress in their finest clothesand adorn their
homes with lights and other decorations. Old wrongs are forgiven and
money is given to the poor. Special foods are prepared and friends or
relatives are invited to share the feast. Gifts and greeting cards are
exchanged and children receive presents. Eid al-Fitr is a joyous
occasion but its underlyingpurpose is to praise God and give thanks to
him, according to Islamic belief.
Some Muslim groups in theUnited States campaign forschools in some
parts of the country to allocate Eid al-Fitr as a day off without
being penalized on Eid al-Fitr. For example, the Coalition for Muslim
SchoolHolidays, which is a group of more than 80 religious and ethnic
organizations, have been lobbying to have the two Eid al-Fitr and Eid
al-Adha designatedas days off in New York City schools.
Public life
Eid al-Fitr is not a federal public holiday in the United States.
However, many Islamic businesses and organizations may alter their
business hours during this event. There may be some congestion around
mosques around this time of the year.
Background
Eid al-Fitr is also known as the Feast of Fast-Breaking or the Lesser
Feast. It marks the end of Ramadanand the start of a feast that lasts
up to three days in some countries, such as Jordan and the United Arab
Emirates. It is one of Islam's two major festivals,with Eid al-Adha
being the other major festival. Eid al-Fitr celebrates the end of the
fasting that occurs during Ramadan.
It is not possible to predictthe date of Eid al-Fitr according to the
Gregoriancalendar accurately. This is because the month of Shawwal
begins, and hence the month of Ramadan ends, after a confirmed
sighting of the new moon. The new moonmay be sighted earlier or later
in specific locations. Hence, Muslims in differentcommunities, for
example on the east and west coasts of the USA and Canada, may begin
the Eid-al-Fitr celebrations on different dates.
About Eid-al-Fitr in other countries Read more about Eid-al-Fitr .
Eid-al-Fitr Observances Note: Regional customs or moon sightings may
causea variation of the date for Islamic holidays, which begin at
sundown the day before the date specified for the holiday. The
Islamiccalendar is lunar and the days begin at sunset, so there may be
one-day error depending on when the New Moon is first seen.

Eid Al Fitr in UAE will be on Sunday

Eid Al Fitr will be on Sunday, August 19, the first day of the Shawwal
month, Saudi Arabia announced on Friday.
The committee, which meton Friday under the chairmanship of Dr Hadef
Jouan Al Daheri, Minister ofJustice, said upon verification and
sighting ofthe crescent moon, that Saturday will be last day of
Ramadan, and Sunday will be the first day of Shawwal month.
On this auspicious occasion, the committee extended its heartfelt
congratulations to President His Highness Shaikh Khalifa Bin Zayed
AlNahyan, His Highness Shaikh Mohammad Bin Rashid Al Maktoum, Vice
President and Prime Minister of the UAE and Ruler of Dubai, and Their
Highnesses Supreme Council Members and Rulers of the Emirates, andto
the people of the UAE.

Imam repeating some verses that speak of mercy or punishment

What is the ruling on the imam repeating some verses that speak of
mercy or punishment?.
Praise be to Allaah.
I do not know of anythingwrong with that, because it encourages the
people to ponder and focus and benefit. It was narrated that the
Prophet (peace and blessings of Allaah be upon him) repeated the verse
(interpretation of the meaning): "If You punish them, they are Your
slaves, and if You forgive them, verily, You, only You, are the
All-Mighty, the All-Wise" [al-Maa'idah 5:118] several times.
To sum up: if it is done fora good reason and not forthe purpose of
showing off, then there is nothing wrong with it, but if he thinks
that repeating it may annoy them or resultin disturbing sounds such as
weeping, then it is better not to do that, so that there will not be
any distraction. But if repeating it will only lead to pondering and
proper focus on the prayer, then it is all good.

What is meant by reciting Qur’aan in a melodious voice

What is meant by reciting Qur’aan in a melodious voice?.
Praise be to Allaah.
In the saheeh Sunnah it is encouraged to recite the Qur’aan in a melodious voice, i.e., making the voice beautiful when reciting it. It does not mean that one should recite it as if singing, rather what is meant is that one should make the voice beautiful when reciting. For example the saheeh hadeeth says: “Allaah never listens to anything as He listens to aProphet with a beautiful voice reciting the Qur’aan out loud” and “He is not one of us who does not recite Qur’aan in a melodious voice when reciting it out loud.” Whatthis means is making the voice beautiful, as stated above.
The meaning of the hadeeth quoted above refers to listening in a manner that is befitting to Allaah and it is not like the attributes of His creation, as is the case with all His other attributes. It may be said of His listening that it is like His other attributes, that it is in a manner that is befitting to Allaah, may He be glorified and exalted, and there is nothing like unto Him, may He be glorified and exalted. Allaah says (interpretation of the meaning): “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]. Reciting in a melodious tone means reciting out loud and making the voice beautiful and with proper focus, so that the heart is moved, because the aim isto stir the heart with this Qur’aan, so that people will fear Allaah and so that they will find peace and benefit from it. An example of this is the story of Abu Moosa al-Ash’ari (may Allaah be pleased with him), when the Prophet (peace and blessings of Allaah be upon him) passed by him as he was reciting Qur’aan, and he started listening to him and said: “You have been given a beautiful voice like the beautiful voices of the family of Dawood.” When Abu Moosa came, the Prophet (peace and blessings of Allaah be upon him) told him aboutthat and Abu Moosa said: If I had known, O Messenger of Allaah, that you were listening, I would have made it very beautiful indeed. The Prophet (peace and blessings of Allaah be upon him) did not denounce him for that, which indicates that making the voice beautiful and being careful in reciting is something that is required, so that both the reader and the listener will focus properly and will both benefit.

2a] The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of the Qur’aan”

2a]
The Muslim cannot do without the two other issues, which are the
rulings and the promises and warnings. His knowledge cannot be
complete unless he looks at the Book of Allaah as a whole. The one who
stopsat Soorat al-Ikhlaas cannot know the other two matters.
Shaykh al-Islam (Ibn Taymiyah – may Allaah have mercy on him) said:
Rewards are of different types, just as wealth is of different types,
such as food, drink, clothing, houses, money and so on. If a man
possesses one type of wealth, to the value of one thousand dinars,
that does not mean that he can do without the other types. Rather if
he has wealth in the form of food, he also needs clothing and a place
to live, etc. Similarly if it is a type other than money, he still
needs other things. If he has nothing but money, he will need all
kinds of wealth that are usually needed. In al-Faatihah there are the
benefits of praise and du'aa' which people need, and Qul Huwa Allaahu
Ahad cannot replace it in that sense. Although its reward is very
great, he cannot benefit from it unless he also recites the Opening of
the Book (al-Faatihah) in his prayer.Hence if a person recites only
Qul Huwa Allaahu Ahad in his prayer, without al-Faatihah, his prayer
is not valid. Even if he recited the whole of the Qur'aan without
al-Faatihah, his prayer would not be valid, because the al-Faatihah
refers to the basic needs that people cannot do without.
Majmoo' al-Fataawa, 17/131.
And he said:
The people need the commands, prohibitions and stories that are in
the Qur'aan, even though Tawheed is greater than that. Man needs to
know what he is enjoined to do and what he is forbidden to do; he need
to know what is enjoined upon him and the stories and promises and
rewards. These cannot be replaced by anything else, and Tawheed cannot
be replaced by these. The stories cannot take the place of the
commands and prohibitions, and the commands and prohibitions cannot
take the place of the stories. Rather everything that was sent down by
Allaah is beneficial and people need it.
If a person recites Qul Huwa Allaahu Ahad, he earns a reward
equivalentto the reward of one-thirdof the Qur'aan, but that does not
mean that the reward is of the same kind as that earned by reading the
rest of the Qur'aan. Rather he may need the kind of reward that comes
from reading the commands and prohibitions and stories, so Qul Huwa
Allaahu Ahadcannot take the place of all that.
And he said:
The knowledge that is to be gained by reading the rest of the Qur'aan
cannotbe gained by reciting this soorah only. So whoever reads the
whole Qur'aan is better than one who simply recites this soorah three
times in the sense that he earns different kinds of reward, even
though the one who recites Qul Huwa Allaahu Ahad earns a reward
equivalent to that reward,but it is of one type and does not include
all the types that a person needs.This is like a man who hasthree
thousand dinars andanother who has food, clothing, accommodation and
money equivalent to three thousand dinars. The latter has that which
will benefit him in all his affairs, whereas the former needs what the
latter has, even though what he has is equivalent in value. Similarly,
if he has the finest food, equivalent to three thousand dinars in
value, he still needs clothing andaccommodation, and weapons and tools
that will ward off harm from him, and the like, which cannot be done
with foodalone.
Majmoo' al-Fataawa,

And Allaah knows best.

2] The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of the Qur’aan”

2]
Answer 4156 item2
then there is no need to learn the entire quraan or to even read it
during ramadaan,etc all you haveto do is to read sura Ikhlas.I think
you made a mistake.Sura Ikhlas is the substance of 1/3 of the
quraan.it is amazing to believe that reading the sura Iklas 3 times
will give you the blessing of reading the ENTIRE quraan,then there is
no point reading the entire Quraan.
Praise be to Allaah.
Firstly: there follow some of the ahaadeeth narratedfrom the Prophet
(peace and blessings of Allaah be upon him) which state that Soorat
al-Ikhlaas (QulHuwa Allaahu Ahad) is equivalent to one-third ofthe
Qur'aan.
Al-Bukhaari (6643) narrated from Abu Sa'eed that a man heard another
man reciting Qul Huwa Allaahu Ahad and repeating it. The next morning
he came to the Messenger of Allaah (peace and blessings of Allaah be
upon him) and told him about that. The man thought that it was too
little, but the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "By the One in Whose hand is my soul, it is equivalent
to one-third ofthe Qur'aan."
Muslim (811) narrated from Abu'l-Dardaa' that the Prophet (peace and
blessings of Allaah be upon him) said: "Is any one of you unable to
recite one-third of the Qur'aan in one night?" They said, "How could
anyone read one-third of the Qur'aan?" He said, "Qul Huwa Allaahu Ahad
isequivalent to one-third ofthe Qur'aan."
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Gather together,
for I willrecite to you one-third of the Qur'aan." So those who could
gather together gathered there, then the Prophet of Allaah(peace and
blessings of Allaah be upon him) cameout and recited Qul Huwa Allaahu
Ahad, then he went in. They said to one another, Perhaps there has
been some news fromheaven on account of which he has gone inside (the
house). Then the Prophet of Allaah (peace and blessings of Allaah be
upon him) came out and said, "I told you that I wasgoing to recite to
you one-third of the Qur'aan. Verily it is equivalent to one-third of
the Qur'aan."
Secondly: The bounty of Allaah is immense, and Allaah has bestowed His
bounty upon this ummah and has made up for its short life span by
giving itmore reward for simple deeds. It is strange that with some
people, insteadof this motivating them to do more good, this makes
them apathetic and lazy in doing acts of worship, or they feel that
this bounty and reward is strange and farfetched.
With regard to the meaning of the hadeeth:
There is a difference between jaza' (reward) and ijza' (what is
sufficient). What is making the brother confused is that he does not
see the difference between them.
Jaza' means the reward which Allaah gives for obeying Him.
Ijza' means what is sufficient and takes the place of something else.
Reciting Qul Huwa Allaahu Ahad brings a reward equivalent to reciting
one-third of the Qur'aan, but it does not take the place of reading
one-third of the Qur'aan.
If a person vows – for example – to read one-third of the Qur'aan, it
is not sufficient for him to read Qul Huwa Allaahu Ahad, because it is
equivalent to one-third ofthe Qur'aan in reward, butnot in terms of
being sufficient or taking the place of reading one-thirdof the
Qur'aan.
The same may be said of reciting it three times. If a person recites
it three times in his prayer, that does not mean that he does not have
to recite al-Faatihah, even though he will be given the reward of
reciting the whole Qur'aan.
A similar example is the reward given by the Lawgiver to one who
offers a single prayer in the Sanctuary of Makkah, and that he will
have the reward of one hundred thousand prayers. Does anyone take this
divine bounty to means that he does not have to pray for decades
because he offered a single prayer in the Haram that is equivalent to
one hundred thousand prayers?
Rather this has to do with reward; as for what is sufficient, that is
another matter altogether.
Moreover, none of the scholars has ever said thatthere is no need for
us to read the Qur'aan or that Qul Huwa Allaah Ahad is sufficient and
takes the place of that. The correct scholarly view is that this
soorah has this great virtue because the Qur'aan deals with three
topics: one-third for rulings, one-third for promises and warnings,
and one-third for the Divine names and attributes.
This soorah combines names and attributes.
This is the view of Abu'l-'Abbaas ibn Surayj, and Shaykh al-Islam Ibn
Taymiyah stated that it was good in Majmoo' al-Fataawa, 17/103. :->