Moral stories |- Love is the Sole Purpose of our Creation (Love in Islam)

There is a famous divinesaying (HadithQudsi) which can probably be
found in all books written about the goal ofcreation in Islam.
According to this Hadith Qudsi, Allah (SWT) says: "I was a hidden
treasure; I loved to be known. Hence I created the worldso that I
would be known."
Allah (SWT) has created the world out of love. Thus, a question
arises: why did Allah (SWT) love to be known? Certainly, Allah (SWT)
has no desire for fame. The purpose behind His love to be known is
understandableby considering the fact that Allah (SWT) who is the
Wise, the Compassionate and the Merciful creates the universe and
particularly human beings to give them the maximum graceand perfection
that they have the capacity for receiving. Of course, the perfection
of any kind of being is decided by the degree of its similarity or
closeness to Allah (SWT), and the most important factors in this are
love of Allah (SWT), and prior to that knowledge of Allah (SWT), since
there can be no love without knowingthe beloved.
It is narrated in another Hadith Qudsi that when God loves someone, He
becomes his ears, his eyes, his tongue, and his hands: "When I love
him, then I shall be his ears with which he listens, his eyes with
which he sees, his tongue with which hespeaks, and his hands with
which he holds; if he calls Me, I shall answerhim, and if he asks Me,
I shall give him."
Similarly the way man has physical needs in life which he strives and
struggles to fulfill, the soul too has needs that must be satisfied.
These spiritual needs and urgeshave been placed by the hands of the
creator in the depths of the creation's soul. Man has anatural
inclination to find love and love in any form towards any object has
no valid reality except when it is for the sake of Allah (SWT). All
love directly or indirectly in some way, shape, or form is a man's
hope to be in reach of the ultimate perfection, which can be nobody
butAllah (SWT) - the Almighty.
God's love for the world in general and human beings in particular is
unanimously believed and emphasized by all Muslims. Indeed, one of the
God's names is al-Wadud, He who loves. Some non Muslims allege that
God in Islam is very strict and cruel God who demands to be obeyed
fully. He is not loving and kind. Nothing can be farther from truth
than this allegation. It is enough to know that, with the exception of
one, each of the 114 chapters of the Noble Qur'an begins with the
verse: "In the name of God, the Merciful, the Compassionate."
In one of the sayings of Prophet Muhammad (pbuh) we are told that,"God
is more loving and kinder than a mother to her dear child."
A young man came before Prophet Muhammad (pbuh) with a carpet and
said, "O prophet of Allah! I passedthrough a jungle and heard the
voices of young birds; and I took and put them into my carpet; and
their mother came fluttering around my head, and I uncovered the
young, and the mother fell downupon them, then I wrapped them up in my
carpet; and there are the young which I have."
Then Prophet Muhammad (pbuh) said,"Put them down." And when he did so,
their mother joined them: and Prophet Muhammad (pbuh) said, "Do you
wonder at the affection of the mother towards her young? I swear by
Him who hath sent me, verily God is more loving to His creatures than
the mother to these young birds. Return them to the place from which
you took them, and let their mother be with them.

Moral stories |- Love for Allah (SWT), Lovefor God is the foundationof Islamic belief

The Noble Qur'an says:"The believers are stronger in their love for
Allah." (Surah Al-Baqara, 2:165)
According to Islamic teaching, the minimum expectation from believers
is that God should have the first place in their heart, in the sense
that no other love may override one's love for God; God should be the
highest and foremost object of love. The Noble Qur'an says:
Say: If your fathers and your sons and your brethren and your mates
and your kinsfolk and property which you have acquired, and the
slackness of trade which you fear and dwellings which you like, are
dearer to you than Allah and His Messenger and striving in His way,
then wait till Allah brings about His command: and Allah does not
guide the transgressing people. (Surah Al-Tawba, 9:24)
This verse clearly indicates that one's love for God has to be
superior to one's love for everything else that one may come to love
in one's life. This superiorityshows itself when the love for God and
for His religion comes in conflict with one's love for one's personal
belongings. In this case, a believer should be able to sacrifice his
personal favourite things for the sake of God. For example,if God asks
us to give our lives to protect innocent lives or our territorial
integrity or the like, we should not let our love for this world or
any other distraction i.e. family, wealth, power, etc. prevent us from
striving in His way. And nothing should come into conflict with our
love for God. The Noble Qur'an says:
Allah has not made for any man two hearts in his (one) body. (Surah
Al-Ahzab, 33:4)
Imam Ali (as) would always spend time with his children. Once he was
sitting in his house with his young children. Sayyida Zainab (sa) then
asked, "Dear, father, do you love me?" Imam Ali (as) said, "Yes, of
course, my children are like a part of my heart". On hearing this, she
said,"You also love Allah (SWT). How can two lovesbe in one heart of a
true believer, the love of Allah(SWT) and that of children?"
Imam Ali (as) smiled and replied, "Love Allah (SWT)and for the sake of
His love, you love His creatures; children and fellow beings too. I
love you for the sake of Allah (SWT)."
Hence love for God is the foundation of Islamic belief, the foundation
on which man is to establish the principles of his faith (Iman). Hence
with one heart one cannot choose two beloveds.
Imam Jafar al-Sadiq (as) said once, "The heart is the sanctuary of
God, therefore do not settle therein anything but God."
Hadith Qudsi says,"Neither [the vastness of]My earth, nor [that of]
Myheaven can contain Me. Indeed it is the heart of the man of faith
which can contain Me."
Urdu Couplet says: Kaba Kitna Khush Kismat Hai, Ke Yeh Allah (SWT) Ka
Ghar Hai, Lekin Is Mein Allah Nahi Rehta, Momin Kaba Se Bhi Ziada
Khush Kismat Hai, Jis Ke Dil Mein Allah (SWT) Rehta Hai.
The history of Islam is fullof memories of those who embodied a
sincere and overwhelming love for God and His religion. One of those
who full-heatedly devoted himself to Islam was Bilal al-Habashi , a
black slave. The pagans of Quraysh in Makkah subjected him to torture
asking him to mention names of their idols express his belief in them
and disbelieve in Islam. They tormented him under the burning Sun by
laying him on scorching sand and putting heavy rocks on his chest. Abu
Bakr, a richcompanion (Sahabi) of Prophet Muhammad (saw), was passing
by when he heard the cry ofBilal. He went close and advised him to
hide his belief, but Bilal was not prepared to do so; since"love was
ever rebellious becomes deadly."
Another example love forIslam is Imam Hussayn ibn Ali (sa), who said:
"OhGod, I have left the worldin Your love. Am ready to make my
children orphans in Your love. My heart could not divert towards
anybody but You. Even if You cut my body into pieces in Your love."

Moral stories |- Love in Islam (Al-Hubb Al-Islam)

Every heart that is not aflame is no heart;
A frozen heart is nothing but a handful of clay.
O God! Give me a breast that sets ablaze,
And in that breast a heartand that heart consumed with fire.
In Islam, the concept of love is one of the most important concepts.
This fact manifests itself in Islamic philosophy, theology, mysticism
and ethics; indeed, in some aspects, it plays the crucial role. For
example, in defining the Islamic point of view on the relation between
God and Universe in general, and between God and Mankind in
particular, love has the most significant and profound place. Love is
so central in Islam that it is seep as"the firmest handhold of faith"
and "faith (Iman) isnothing but love for the sake of God and hate for
the sake of God".
Ibn Abbas reported that Messenger of Allah (Peaceand blessings of
Allah be upon him) said: "The strongest faith is to be sincere for the
sake of Allah, to hate for the sakeof Allah (Tabarra), to lovefor the
sake of Allah (Tawalla), and to discard for the sake of Allah."
There is a tendency among some people to think that there should be no
hate at all. These people assume that excellence and nobility
ofcharacter and "being sociable" consist of having all men one's
friends. Certainly Islam recommends Muslims to love people and
optimizecompassionate and sincere relationship with them, even if they
do not believe in Islam or in God. However, it is not feasible for a
person whohas principles in his life and has devoted his life to
realize sacred values to be indifferent to evil and oppressive deeds
of wrongdoers and make friendship with everybody. Such a
personcertainly will have some enemies, whether he likes it or not.
There are always good people in the society and bad people. Good and
bad are two opposite poles. Attraction towards the good is not
possible without repulsion from the bad.
When two human beings attract each other and their hearts wish for
them to be friends and companions with one another, we should look for
a reason for that. The reason is nothing other than similarity and
resemblance. Unless there is a similarity between these two persons,
they cannot attract one another and move towards friendship with each
other, as saying goes, Birds of same feather flock together.
Maulana Rumi in his Mathnavi mentions fine story that illustrate this fact.
The story relates to a wise man that saw a Raven who had formed
affection for a Stork. They perched together and flew together! The
wise man could not understand how two birds of two different species
that had no similarity either in shape or in colour with each other
could be friends. He went close and discovered that both of them had
only one leg.
The same idea is emphasized by Imams of the Household ( Ahlul Bayt )
of Prophet Muhammad (saw). For example, Fudayl ibn Yasar, a disciple,
asked Imam Jafar al-Sadiq (as) whether love and hatred derive from
faith (Iman). Imam Jafar al-Sadiq (as) replied: "Is faith anythingbut
love and hate?"
It is also narrated that Imam al-Baqir (as) , stated that: Religion
(Deen) is love and love is religion.
As these statements and traditions indicate, love plays an important
and significant role. Hence it deserves our close attention in order
that we may discover the real meaning of the concept of love in Islam.
First of all, some questions come to the mind. What is the kind of
love that has been emphasized by Islam? Who is the object of this
special kind of love? Why should the believers havethis kind of love
and what purpose does it serve?
Love in Islam can be broadly categorized into:Love for God, love for
Prophet Muhammad (saw) and his Household (Ahlul Bayt), and love for
the faithful.

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Hajj - Articles|- HAJJ AND UMRAH REFERENCES IN HOLY QURAN, AL-BAQARA, AL-E-IMRAN, AL-MAEDA, AL-HAJJ

AL-BAQARA (THE COW)
01. Surely the Safa and the Marwa (two mountains in Makkah) are among
the signs appointed by Allah; so whoever makes a pilgrimage to the
House or pays a visit (to it), there is no blame on him if he goes
round them both; and whoever does good spontaneously, then surely
Allah is Grateful, Knowing. 2:158
02. They ask you (O Muhammad) concerning the new moon. Say: They are
times appointed for (the benefit of) men, and (for) the pilgrimage;
and it is not righteousness that you should enter thehouses at their
backs, butrighteousness is this that one should guard (against evil);
and go intothe houses by their doorsand be careful (of your duty) to
Allah, that you may be successful. 2:189
03. And accomplish the pilgrimage (the Hajj and Umrah) and the visit
for Allah, but if, you are prevented, (send) whatever offering is
easyto obtain, and do not shave your heads until the offering reaches
its destination; but whoeveramong you is sick or has an ailment of the
head, he (should effect) a compensation by fasting or alms or
sacrificing, then when you are secure, whoever profits by combining
the visit with the pilgrimage (should take) what offering is easy to
obtain;but he who cannot find (any offering) should fastfor three days
during the pilgrimage and for seven days when you return; these (make)
ten (days) complete; this is for him whose family is not present in
the Sacred Mosque, and be careful (of your duty) to Allah, and know
that Allah is severe in requiting (evil). 2:196
04. The pilgrimage is (performed in) the well-known months; so whoever
determines the performance of the pilgrimage therein, thereshall be no
intercourse nor fornication nor quarrelling amongst one another; and
whatever good you do, Allah knows it; and make provision, for surely
the provision is the guardingof oneself, and be careful(of your duty)
to Me, O men of understanding. 2:197
05. There is no blame on you in seeking bounty from your Lord, so when
you hasten on from"Arafat", then remember Allah near the Holy
Monument, and remember Him as He has guided you, though before that
you were certainly of the erring ones. 2:198
06. Then hasten on from the Place from which the people hasten on and
askthe forgiveness of Allah; surely Allah is Forgiving, Merciful.
2:199
07. So when you have performed your devotions (manasik), then laud
Allah as you lauded your fathers, rather a greater lauding. But there
are some people who say, Our Lord! Give us in the world, and they
shall have no resting place. 2:200
AL-E-IMRAN (THE FAMILY OFIMRAN)
08. In it are clear signs, the standing place of Ibrahim, and whoever
enters it shall be secure, and pilgrimage to the House is incumbent
uponmen for the sake of Allah,(upon) every one who is able to
undertake the journey to it; and whoever disbelieves, then surely
Allah is Self-sufficient, above any need of the worlds. 3:97
AL-MAEDA (THE TABLE SPREAD)
09. O you who believe! Fulfill the obligations. The cattle quadrupeds
are allowed to you except that which is recited to you, not violating
the prohibition against game when you are entering upon the
performance of the pilgrimage; surely Allah orders what He desires.
5:01
10. O you who believe! Donot violate the signs appointed by Allah nor
the sacred month, nor (interfere with) the offerings, nor the
sacrificial animals with garlands, nor those going to the sacred house
seeking the grace and pleasure of their Lord; and when you are free
from the obligations of the pilgrimage, then hunt, and let not hatred
of a people - because they hindered you from the Sacred Masjid -
incite you to exceed the limits, and help one another in goodness and
piety, and do not help one another in sin and aggression; and be
careful of (your duty to) Allah; surely Allahis severe in requiting
(evil). 5:02
11. O you who believe! Allah will certainly try you in respect of some
game, which your hands and your lances can reach, that Allah might
know who fears Him in secret; but whoever exceeds the limit after
this, he shall have a painful punishment. 5:94
12. O you who believe! Donot kill game while you are on pilgrimage,
and whoever among you shall kill it intentionally, the compensation
(of it) is the like of what he killed, from the cattle, as two just
persons among you shall judge, as an offering to be brought tothe
Kaaba or the expiation (of it) is the feeding of the poor or the
equivalent of it in fasting, that he may tastethe unwholesome result
of his deed; Allah has pardoned what is gone by; and whoever returns
(to it), Allah will inflict retribution on him; and Allah is Mighty,
Lord of Retribution. 5:95
13. Lawful to you is the game of the sea and its food, a provision for
you and for the travelers, andthe game of the land is forbidden to you
so long as you are on pilgrimage,and be careful of (your duty to)
Allah, to Whom you shall be gathered. 5:96
14. Allah has made the Kaaba, the sacred house, a maintenance for the
people, and the sacred month and the offerings and the sacrificial
animals with garlands; this is that you may knowthat Allah knows
whatever is in the heavens and whatever is in the earth, and that
Allah is the Knower of all things. 5:97
AL-HAJJ (THE PILGRIMAGE)
15. Surely (as for) those who disbelieve, and hinder (men) from
Allah'sway and from the Sacred Mosque which We have made equally for
all men,(for) the dweller therein and (for) the visitor, and whoever
shall incline therein to wrong unjustly, We will make him taste of a
painful chastisement. 22:25
16. And when We assigned to Ibrahim the place of the House, saying: Do
not associate with Me aught, and purify My House for thosewho make the
circuit andstand to pray and bow and prostrate themselves.22:26
17. And proclaim among men the Pilgrimage: they will come to you on
foot and on every lean camel, coming from every remote path, 22:27
18. That they may witnessadvantages for them and mention the name of
Allah during stated days over what He has given them of the cattle
quadrupeds, then eat of them and feed the distressed one, the needy.
22:28
19. Then let them accomplish their needful acts of shaving and
cleansing, and let them fulfil their vows and let them go round the
Ancient House. 22:29
20. That (shall be so); and whoever respects the sacred ordinances of
Allah, it is better for him with his Lord; and the cattle are made
lawful for you, except that which is recited to you, therefore avoid
the uncleanness of the idols and avoid false words, 22:30
21. Being upright for Allah, not associating aught with Him and
whoever associates (others) with Allah, it is asthough he had fallen
from on high, then the birds snatch him away or the wind carries him
off to a far-distant place. 22:31
22. That (shall be so); and whoever respects the signs of Allah, this
surely is (the outcome) of the piety of hearts. 22:32
23. You have advantages in them till a fixed time, then their place of
sacrifice is the Ancient House. 22:33
24. And to every nation We appointed acts of devotion that they may
mention the name of Allah on what He has given them of the cattle
quadrupeds; so your god is One God, therefore to Him should you
submit, and give good news to the humble, 22:34
25. (To) those whose hearts tremble when Allah is mentioned, and those
who are patient under that which afflicts them, and those who keep up
prayer, and spend (benevolently) out of what We have given them. 22:35
26. And (as for) the camels, We have made them of the signs of the
religion of Allah for you; for you therein is much good; therefore
mention the name of Allah on them as they stand in a row, then when
they fall down eat of them and feed the poor man who is contented and
the beggar; thus have We made them subservient to you, that you may be
grateful. 22:36
27. There does not reach Allah their flesh nor their blood, but to Him
is acceptable the guarding (against evil) on your part; thus has He
made them subservient to you, that you may magnify Allah because He
has guided you aright; and give good news to those who do good (to
others). 22:37

Hajj - Articles|- Forty Hadith of HAJJ, Forty Hadithson HAJJ, Importance of HAJJ, Benefits of HAJJ

01 - Importance of Hajj
Imam Ali Ibn Abi Talib (peace be upon him) has said, "By Allah, by
Allah, keep the House of your Lord in mind. Do not disregard it as
long as you remain (alive) because surely if it is ignored, then He
shall not look towards you (with His Mercy)."
02 - Hajj and Focusing on Allah
It has been narrated from Abi Ja'far [Imam Muhammad Ibn Ali al-Baqir]
(peace be upon him) that in regards to the words of Allah, the
Glorious and High:
"So then hasten towards Allah, surely I (Muhammad) am a plain warner
to you from Him."(Holy Quran 51:50)
Imam al-Baqir (peace be upon him) said, "Struggletowards Allah (perform Hajj)."
03 - Talbiyah and the Sacrifice
It has been narrated fromImam Ali [Ibn Abi Talib] (peace be upon him)
thathe said, "Jibril (Gabriel) descended to the Noble Prophet Muhammad
(blessings of Allah be upon him and his family) and said to him, 'O'
Muhammad! Command your companion's al-Ajj and al-Thalj. The al-Ajj is
to raise your voice in pronouncing the Talbiyah (Labbaik Allahumma
Labbaik) out loud, while the al-Thalj is to slaughter an animal (on
the day of Eid)."
04 - The Major Hajj (Hajj al-Akbar) and the Minor Hajj (Hajj al-Asghar)
It has been narrated by Mu'awiyah Ibn Ammar that he said, "I asked Aba
Abdillah [Imam Ja'far Ibn Muhammad as-Sadiq] (peace be upon him) in
regards to the day of the major Hajj (Hajj al-Akbar) and he said,
'This is the day of the sacrifice ('EidulQurban), while the minorHajj
(Hajj al-Asghar) is theUmrah."
05 - The Benefits of Hajj
It has been narrated from al-Ridha [Imam Ali Ibn Musa] (peace be upon
him) that he said, "I have not seen a single thing which makes a
person free from want (financially secure) quicker, nor which is more
effective in removing poverty, than continuously performing Hajj (year
after year)."
06 - Dying While on the Way to Hajj
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) thathe said, "A person who dies while
proceeding towards Makkah or whilereturning back (from Makkah) will be
protected from the great distress of the Day of Resurrection."
07 - The Sanctity of the Guests of Allah
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) thathe said, "Those who perform Hajj and
the Umrah are the guests of Allah. If they ask Him for something, He
will grant it to them; if they call upon Him then He will answer them;
if they intercede (for others), their intercession will be accepted;
if they remain quiet, then He will begin to speak to them; for every
dirham which they spend (in their trip to Hajj), they will receive one
million dirhams in return."
08 - Preparing for the Ihram
It has been narrated fromHimad Ibn Isa that he said, "I asked Aba
Abdillah [Imam Ja'far Ibn Muhammad as-Sadiq] (peace be upon him) on
how to prepare for the (wearing of the) Ihram? Imam Ja'far Ibn
Muhammad as-Sadiq (peace be upon him) replied, (One should prepare for
wearing the Ihram) by cutting the nails, trimming the moustache and
shaving the pubic hair."
09 - Looking at the Kaaba
It has been narrated fromal-Baqir [Imam Muhammad Ibn Ali] (peace be
upon him) that: "As long as a person is looking at the Kaaba, good
deeds will be written (in his record) and one's evil deeds will be
erased until one turns away one's glance (from the Kaaba)."
10 - Intention for Hajj
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) that, "Hajj is of two types:Hajj for the
sake of Allah and Hajj for the sake of people. A person who performs
Hajj for Allah, surely his reward will be with Allah - Paradise; anda
person who performs Hajj for people, surely hisreward will be with
people (to give him) on the Day of Resurrection."
11 - Fasting on the Day ofTashriq in Mina (Makkah)
As-Sadiq [Imam Ja'far Ibn Muhammad] (peace be upon him) was asked,"Why
is it discouraged to fast on the days of Tashriq (11th, 12th, and 13th
of Dhul Hijjah)?" Imam Ja'far Ibn Muhammad as-Sadiq (peace be upon
him) replied, "Since people are visiting Allah and are His guests
(during these days), it is not advisable that a guest should fast in
the presence of the One whom he is visiting."
12 - Hajj or Jihad?
It has been narrated fromas-Sadiq [Imam Ja'far Ibn Muhammad] (peace be
upon him) who said,"There is no path from the paths of Allah which is
greater than Hajj, except when a person comes out with his swordand
strives in the way of Allah until he is martyred."
13 - Reward for the Tawaf (Circumambulationof Kaaba)
The Noble Prophet Muhammad (blessings of Allah be upon him and his
family) has said, "A person who circumambulates this House (the Kaaba)
seven times and performs the two Rak'at Salat (of Tawaf) in the best
form possible will have his sinsforgiven."
14 - Hajj and the Renewalof the Pledge
Abi Ja'far [Imam Muhammad Ibn Ali al-Baqir] (peace be upon him) has
said, "The Hajr (Hajr Aswad - the Black Stone) is like the pledge (of
Allah) and rubbing the hand over it is like making a pledge of
allegiance (to Allah)." Whenever Imam Muhammad Ibn Ali al-Baqir (peace
be upon him) would rub his hand over the Hajr Aswad he used to say:
"O' Allah! I have fulfilled my trust and have renewed my pledge so
that it (the HajrAswad) can bear witness that surely I have
fulfilledmy responsibility."
15 - The Success and Perpetuity of Islam
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) who said, "As long as the Kaaba is
standing, the religion (of al-Islam) will remain standing."
16 - Philosophy behind the Name "Al-Kaaba"
It has been narrated that Abi Ja'far [Imam Muhammad Ibn Ali al-Baqir]
(peace be upon him) was asked, "Why is it (the Kaaba) named Baitul
Atiq (the Emancipated House)?" Imam Muhammad Ibn Ali al-Baqir (peace
be upon him) replied: "Because this house is free and emancipated from
people and was never under the ownership of anyone."
17 - Three Sacred Things
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) who said, "Surely Allah, the Noble and
Grand, has made three things sacredand there is nothing else
equivalent to them: His Book (Holy Quran) which is His Command and
Divine Light; His House (The Kaaba) which He hasmade as the focal
point (Qiblah) and He will not accept from anyone facing any other
direction; and the family of your Prophet."
18 - Donations to Maintain the Kaaba
It has been narrated fromImam Ali [Ibn Abi Talib] (peace be upon him)
who said, "If I were to possess two valleys flowing with gold and
silver, I would not donatea single thing to the Kaaba because it would
reach the (unworthy) people who maintain theKaaba - and not to the
poor and deserving people."
19 - The Safety of the Sanctuary (Haram)
It has been narrated from'Abdullah Ibn Sanan fromAba Abdillah [Imam
Ja'farIbn Muhammad as-Sadiq](peace be upon him) thathe asked, "What is
the meaning of His words: {And whosoever enters into it (the Haram),
does so in safety.}
Does this refer to the Kaaba or the entire Sanctuary (Haram)?"
Imam Ja'far Ibn Muhammad as-Sadiq (peace be upon him) replied, "A
person who enters into the Sanctuary (Haram) seeking protection, shall
remain protected; whoever from amongst the true believers enters into
the Sanctuary (Haram) seeking protection from the wrath of Allah shall
be protected from it; and whichever wild and domestic animal or bird
enters into the Sanctuary (Haram) will be protectedfrom being
disturbed and bothered until it leaves the Sanctuary (Haram)."
20 - The Four Chosen Cities
The Noble Prophet Muhammad (blessings of Allah be upon him and his
family) has said,"Surely Allah has chosen four cities from amongst all
others, just as He, the Noble and Grand has said(in the Holy Quran):
"I swear by 'the fig' and 'the olive' and the 'Mountain of Sinai' and
by this protected city." (Holy Quran 95:1-3)
'The fig' is the city of Madinah; 'The olive' is the city of Baitul
Maqdis (in Jerusalem); 'The Mountain of Sinai' is Kufah; and the
protected city is Makkah."
21 - Performing Hajj withHaram (Forbidden) Wealth
Abi Ja'far [Imam Muhammad Ibn Ali al-Baqir] (peace be upon him) has
said, "Allah, the Noble and Grand shall not accept Hajj or Umrah of a
person who performs them using Haram (Forbidden) wealth."
22 - Etiquette of Hajj
It has been narrated fromAbi Ja'far [Imam Muhammad Ibn Ali al-Baqir]
(peace be upon him) that he said, "It doesnot matter if one visits
this House (Kaaba) if he does not possess three traits: Cautiousness
(Wara) which prevents him from sinning; forbearance which helps him
rule over his anger; and good interaction with those who are with
him."
23 - Exemptions for Women in Hajj Rites
It has been narrated fromAbi Ja'far [Imam Muhammad Ibn Ali al-Baqir]
(peace be upon him) that he said, "The following things are not
necessary for women to perform in Hajj: women do not have to pronounce
Talbiyah (Labbaik Allahumma Labbaik) out loud; nor dothey have to
perform the Harwalah (act of briefly running) between the mountains of
al-Safa and al-Marwah; the rubbing of the hand on the Hajr Aswad - the
Black Stone; entering into the Kaaba; and the shaving of the head;
instead, they only cut some of their hair."
24 - Distribution of Mercy in the Vicinity of the Kaaba
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) thathe said, "For Allah, the Noble and
Grand, there are 120 parts of Mercy around the Kaaba. From these,
sixty are for those performing the Tawaf around the Kaaba; forty are
for those performing the prayers; and twenty are for those just
looking(at the Kaaba)."
25 - Hijr (Wall) of Isma'il
Aba Abdillah [Imam Ja'farIbn Muhammad as-Sadiq](peace be upon him)
said, "Isma'il buried his mother (Hajrah) in the (area) of the Hijr
and then built a semi-circle shaped wall over it so that people would
not step upon her grave."
26 - Three Hundred and Sixty Tawaf of the Kaaba
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) who said, "It is recommended that a
person does the Tawaf of the Kaaba three hundred and sixty times - the
number of days in a year and if one is unable to doso, then one should
perform the Tawaf as much as possible."
27 - Rubbing the Corner of the Hajr Aswad - the Black Stone
The Noble Prophet Muhammad (blessings of Allah be upon him and his
family) has said,"Perform the Tawaf of the House (Kaaba) and rub your
hand over the Corner which has Hajr Aswad - the Black Stone, because
this is the right hand of Allah on His Earthwhich He shakes with His
creations."
28 - Salat inside Masjidul Haram (Makkah)
Al-Baqir [Imam Muhammad Ibn Ali] (peace be upon him) has said, "Salat
inside Masjidul Haram is greaterthan 100,000 Salat performed in any
other Masjid."
29 - Water of Zamzam
The Noble Prophet Muhammad (blessings of Allah be upon him and his
family) has said, "The water of Zamzam is a curefor whatever (ailment)
it is taken for."
30 - Supplication in Arafat
It has been narrated fromal-Ridha [Imam Ali Ibn Musa] (peace be upon
him): "Surely my father, Abu Ja'far (peace be upon him) used to say,
'There is not a single righteous person or sinner who makes a sojourn
at the Mountains of Arafat and calls upon Allah there, except that
Allah answers his call. For a righteous person (his call is answered)
in regards to the needs and necessities of the life of this temporal
world and the next life; while a sinner (is answered) in regards to
the affairs of the temporal world (only)."
31 - Importance of Arafat
The Noble Prophet Muhammad (blessings of Allah be upon him and his
family) has said, "The greatest sin of a person who goes to Arafat and
then leaves is to think that he has not been forgiven of his sins."
32 - Rewards for Stoning the Shaitan
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) in regards to the stoning of the Shaitan
that he said,"For every stone that a pilgrim throws, a major sin,
which would have led to his destruction, is averted from him."
33 - Philosophy behind Stoning the Shaitan
It has been narrated fromAli Ibn Ja'far from his brother Musa [Ibn
Ja'far al-Kadhim] (peace be upon him) that he said, "Iasked (my
brother) in regards to the philosophy of the stoningof the pillar and
why this was enacted." Imam Musa Ibn Ja'far al-Kadhim(peace be upon
him) replied to me, "Because Iblis, the despised, appeared to Ibrahim
[Abraham] (peace be upon him) in the place where the pillar is and
Ibrahim [Abraham] (peace be upon him) threw stones at him and thus,
this act became a Sunnah (practice) in Hajj."
34 - The Sacrifice of an Animal in Hajj
In a tradition, Imam Ali Ibn Hussain [Imam Zainul Aabidin] (peace be
upon him) has said, "When a person performing Hajj, slaughters an
animal, it saves him from the fire ofhell."
35 - Burying the Shaved Hair in Mina (Makkah)
It has been narrated fromAbi Ja'far [Imam Muhammad Ibn Ali al-Baqir]
(peace be upon him) from his father Imam Ali Ibn Hussain [Imam Zainul
Aabidin] (peace be upon him) thathe said, "al-Hasan and al-Hussain
used to ask that their hair (shaved onthe Eid day in Hajj) be buried
in Mina."
36 - Ziyarat of the Noble Prophet Muhammad (blessings of Allah be upon
him and his family)
It has been narrated fromthe Noble Prophet Muhammad (blessings of
Allah be upon him and his family) that he said,"A person seeing
(visiting) my grave deserves my intercession.And a person who visits
me after my death is like a person who visited me during my lifetime."
37 - Bidding Farewell to the Kaaba
It has been narrated fromIbrahim Ibn Mahmud thathe said, "I saw
al-Ridha [Imam Ali Ibn Musa] (peace be upon him) bid farewell to the
House (Kaaba) and when he intended to make his way out from the
Masjid, he fell into prostration (Sajdah), stood up, faced the Kaaba
and then said:"O' Allah! I have reinforced my belief that there is no
entity worthy of worship except Allah."
38 - Importance of the Ziyarat of the Ahlul Bayt after Hajj
It has been narrated fromAbi Ja'far [Imam Muhammad Ibn Ali al-Baqir]
(peace be upon him) that: "People have been commanded to come and
perform the Tawaf around these rocks (the Kaaba) and then come to us
(the Ahlul Bayt) and declare their submission and offer their help to
us."
39 - Welcoming People who return from Hajj
It has been narrated fromAba Abdillah [Imam Ja'farIbn Muhammad
as-Sadiq](peace be upon him) that: "A person who meets one who has
returned from Hajj and shakes his hand (welcomes him back) is like a
person who rubbed his hand on the Hajr Aswad - the Black Stone."
40 - Walimah - Feeding Others after Returning From Hajj
The Noble Prophet Muhammad (blessings of Allah be upon him and his
family) has said,"Walimah is only in five occasions: in the Urs,
Khurs, Idhar, Wikar and Rikaz - Urs is when a person gets married; and
Khurs is when a child is born; and Idhar is on the circumcision of a
baby boy; and Wikar is when aperson purchases a house; and Rikaz is
when a person returns from Hajj."

Hajj - Articles|- Heart Touching Real Inspirational Hajj Story: Cobbler's Hajj

It is related that a noted Muslim scholar Abdullah bin Mubarak, had a
dream while he was sleeping near the Holy Kaaba in Makkah.
Abdullah bin Mubarak saw two angels' descend from the sky, and start
talking to each other.
One of the angels asked the other: "Do you know how many people have
come for Hajj this year?"
The other angel replied:"Six hundred thousand have come for Hajj."
Abdullah bin Mubarak had also gone for Hajj that year.
The first angel asked:"How many people's Hajj has been accepted?"
The second angel replied:"I wonder if anyone's Hajj has been accepted atall."
Abdullah bin Mubarak was grieved to hear that. He thought, "So many
people have come from all over the world, crossing so many obstacles
like rivers, jungles, desert and mountains, suffered so many
hardships, and meeting so many expenses. Would their effort be wasted?
Allah (SWT) does not let anyone's effort go to waste."
Abdullah bin Mubarak had thought only so far when he heard the other
angel speak: "There is a cobbler in Damascus. His name is Ali bin
al-Mufiq. He could not come for Hajj, but Allah (SWT) has accepted his
intention of Hajj. Not only will he get the reward for Hajj, but
because of him, all the Hajjis will be rewarded."
When Abdullah bin Mubarak woke up, he decided he would go to Damascus
and meet that cobbler whose Hajj intentions carried such a lot of
weight.
On reaching Damascus, Abdullah bin Mubarak inquired if anyone knew a
cobbler named Ali bin al-Mufiq. The town people directed him to a
house. When a man appeared from the houseAbdullah bin Mubarak greeted
him and asked his name. The man replied "Ali bin al-Mufiq."
Abdullah bin Mubarak asked: "What do you do for a living?"
Ali bin al-Mufiq replied: "Iam a cobbler." Then Ali bin al-Mufiq asked
the stranger's name that had come looking for him.
Abdullah bin Mubarak was a very well-known scholar of Islam, when
Abdullah bin Mubarak introduced him self, the cobbler was anxious to
find out why such a well known scholar was seeking him out.
When Abdullah bin Mubarak asked Ali bin al-Mufiq to tell him if he had
made any plans to go for Hajj. Ali bin al-Mufiq replied, "For thirty
years I have lived in the hope of performing the Hajj. This year I had
saved enough to go for Hajj, but Allah (SWT) did not will it, so I
couldn't make my intention translate into action."
Abdullah bin Mubarak was eager to find out how could this man's Hajjbe
accepted and blessed for all the people who went for Hajj that year
when he didn't go for Hajj in the first place. While talking to the
cobbler he could feel certain purity in his heart. Islam regards
greatness not in wealth or in power, but in civility, in good manners
and the goodness of heart.
Abdullah bin Mubarak further asked: "why could you not go on Hajj?" In
order not to disclose the reason, Ali bin al-Mufiq again replied "it
was Allah's (SWT) will."
When Abdullah bin Mubarak persisted, Ali bin al-Mufiq revealed:"Once I
went to see my neighbour's house. His family was just sitting down for
dinner. Although I was not hungry I thought my neighbour would invite
me to sit down for dinnerout of courtesy but I could see that my
neighbour was grieved about something and wanted to avoid inviting me
for dinner."
After some hesitation the neighbour told me: "I am sorry I cannot
invite you for food. We were without food for three days and I could
not bearto see the pain of hungerof my children. I went out looking
for food today and found a dead donkey. In my desperation I cut out
some meat from the deadanimal, and brought it home so that my wife
could cook this meat. It isHalal (lawful or permitted) for us
becauseof our extreme condition of hunger, but I cannot offer it to
you."
Ali bin al-Mufiq continued: "On hearing this, my heart bled with
tears. I got up and went home, collected the threethousand dinars I
had saved for Hajj, and gave my neighbour the money. I too had to go
hungry but that was to save money for Hajj, but Ithought helping my
neighbour during his difficult times was more important. Although I
stilldesire to go for Hajj if Allah (SWT) wills."
Abdullah bin Mubarak was greatly inspired by the cobbler's story and
told the cobbler of his dream.
Allah (SWT) is merciful and shows mercy to those who do likewise to
his creatures. This act of compassion on the part of the cobbler was
so pleasing to Allah (SWT) that it not only earned him the reward of
Hajj but was extended to all the people who came for Hajj.
Hajj is a journey that can ignite the soul to be reminded of the time
it was created and takes it beyond the dimensions of this life to the
time it will meet the creator.
The sincere performance of Hajj can transcend a person's day to day
life into a spiritual awakening of the highest magnitude. A successful
Hajj experience connects us to our creator and the greater compassion
of humanity.
The Pilgrimage to Makkah, is one of the essential elements of the
Islamic faith. It is obligatory on all believers provided they have
the financial capability and physical ability to endure the challenges
of the pilgrimage.
According to Islamic tradition the Holy Kaaba, a simple square cube
structure in Makkah , wasthe first house of worship established to
remind humanity of the One Supreme God. The structure was
reconstructed by ProphetIbrahim / Abraham (as) and his son Prophet
Ismail / Ishmael (as) morethan 3000 years ago.
And when We made the House (at Makkah) a destination for humankind and
a sanctuary, (saying): Take as your place of worship the place where
Abrahamstood (to pray). And We imposed a duty upon Abraham and
Ishmael, (saying): Purify My house for those who go around and those
who meditate therein and those who bow down and prostrate themselves
(in worship). Holy Quran (2:125)
The gathering of millions of faithful in Makkah during the days of
annual pilgrimage, Hajj isa fulfillment of Prophet Abraham's prayer.
And remember Abraham said: "My Lord, make this a City of Peace, and
feed its people with fruits, such of them as believe in Allah and the
Last Day."Holy Quran (2:126)
The Pilgrimage to Makkah is a sign of supreme significance. It was
Prophet Ibraham's unconditional commitment to Allah (SWT) that led him
to leave his wife Hagar and his infant son Ismael in this desolated
desert. Prophet Ibrahim / Abraham (as) was rewardfor his unwavering
submission to Allah (SWT), by a promise from Him to make this
uninviting land into a place of promise and plenty.
Muslims who visit Makkah for Hajj become part of Allah's (SWT) promise
to Prophet Ibrahim / Abraham (as). Like any other article of faith,
the pilgrimage can become meaningless if it is regarded as an end in
itself rather than a meansfor the attainment of a meaningful life.
Heart Touching Real Inspirational Hajj Story: Lost Pouch!
I was in Makkah during the season of Hajj and I saw a man from
Khurasan calling out to the people, "Pilgrims, people of Makkah, I
have lost a pouch that containsa thousand dinars. So whoever returns
the pouch will be rewarded by Allah (SWT) with good and saved from the
Hellfire and Allah's (SWT) bounty and favors will beacquired on the
Day of Judgement."
An old man from the people of Makkah approached him and said,
"Khurasani, our city is in very tough condition, and the days of Hajj
are few, and its season is appointed, and the doors of profit making
are closed. This money might fall into thehands of a believer who is
poor and old in age. Maybe he plans to give it back if you promise
that you will give him a little bit of money that is Halal (lawful or
permitted) for him to use."
The Khurasani asked,"How much does he want?"
Old man replied, "He wants one tenth of the money."
The Khurasani replied,"No, I will not grant him the money. Instead I
will take my case to Allah (SWT) and complain to Him on the day we
meet Him, and Allah (SWT) is sufficient for us and the best one to
trust in."
I realized that it was the old man who was poor, and he was the one
who had taken the pouch of dinars and wished to have a little portion
of it. So I followed him until hereturned to his home. My assumptions
were confirmed. I heard him calling onto his wife,"Lubabah!"
She said, "I am at your service, Abu Ghayth."
The old man said, "I found the owner of the dinars calling for it, and
he does not intend to give any reward to the person who finds it. I
said to him, 'Give us one tenth of the money,' and he refused and said
he would take his case to Allah (SWT). What should I do, Lubabah? I
must return it, for I fear my Lord and I fear that my sin is
multiplied."
The wife replied, "Oh man! We have been struggling and suffering from
poverty with you for the last 50 years, and you have four
daughters,two sisters, my mother and me, and you are the ninth. Keep
all the moneyand feed us, for we are hungry, and clothe us, foryou
know better our situation. Perhaps Allah (SWT) the Almighty will make
you rich afterwardsand you might be able to give the money back after
you have fed your children, or Allah (SWT) will pay the amount you owe
on the day when thekingdom will belong to the King (Allah)."
The old man exclaimed,"Will I consume Haraam (unlawful) after 86 years
of my life, and burn my organs with Hellfire after I have been patient
with my poverty, and become worthy of Allah's (SWT) anger, even though
I am close to my grave? No, by Allah (SWT), I will not do so!"
I left amazed at his condition and that of his wife.
Later I heard the owner of the pouch, man from Khurasan, calling out
again, and the old man repeated his advice. This time he asked for ten
dinars instead of hundred dinars. The Khurasani refused. The people
dispersed and left.
Later, once again, the Khurasani made the samecall. The old man came
again and said,"Khurasani, I said to you the day before yesterday to
reward the finder a hundred dinars and you refused. Then I advised you
to give him ten dinars and you refused. So will you give only one
dinar so that he can buy with half of it things he needs and with the
otherhalf sheep's milk so that he can give to the peopleand feed his
children?"
The Khurasani again refused. The old man saidangrily, "Come and take
your money so that I can sleep at night, for I have not been in a good
moodever since I found this money pouch."
So the owner of the pouch went with the old man and I followed them
until the old man enteredhis house, dug a hole, and pulled out the
money and said, "Take your money and ask Allah(SWT) to forgive me and
bless me from His bounty."
The Khurasani then said,"Old man, my father died - may Allah have
mercy on him - and left behind three thousand dinars and said to me,
'Take out a third of this money andgive it to a person from the people
who is most deserving of it.' By Allah (SWT), I have not seen a person
since I left Khurasan until now, who is more worthy of it than you. So
take it, may Allah's (SWT) blessing be upon you, and may He reward you
for the trust you kept and your patience during poverty."
The Khurasani man left without the money. The old man wept and prayed,
"May Allah bless the owner of the money in his grave, and may Allah
bless his son."
I left after the Khurasani but Abu Ghayth, the old man, brought me
back. He said, "I have seen you following me since the first day; you
have come to know of our situation yesterday and today. So this is a
gift from Allah (SWT) to all those attending."
The old man called his daughters, his sisters, and his wife and her
mother, and sat down and made me sit down. We were ten people. The old
man gave out the dinars one by one in order until he reached me and
said, "Here is a dinar." The process continued until the bag was empty
and I receiveda hundred dinars. So joy filled my heart because of the
provision they received, more than the joy I had because I received a
hundred dinars.
When I was leaving the old man said, "Young man, you are blessed. Keep
this money with you, for it is Halal (lawful or permitted). And know
that I used to wake up for Fajr (Early Morning) Prayer with this wet
shirt. After I was done I would take it off and give it to my
daughters so that they could pray, one by one. Then I wouldgo to work
between ZuhrPrayer and Asr Prayer and then I would come back at the
end of the day with what Allah (SWT) has given me of dates and dry
pieces of bread. Then I would take off my clothes for my daughters and
they would pray Zuhr and Asr, and the same would happen for the
Maghrib and Isha Prayers. And we did not ever expect to see this kind
of money. So may Allah (SWT) make us make good use of them, and may
Allah (SWT) bless the person in his grave and multiply the reward for
him."
So I told him goodbye and took the hundred dinars and used them to
write knowledge for twoyears. I used it to buy paper and pay rent.
"...And whosoever fears Allah and keeps his duty to Him, He will make
a way for him to get out (from every difficulty). And He will provide
him from (sources) he never could imagine. And whosoever puts his
trust in Allah, then He will suffice him ..." Holy Quran(65:2-3)

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Islamic Article |- Definition of udhiyah and ruling thereon

What is meant by udhiyah (sacrifice)? Is it obligatory or Sunnah?.
Praise be to Allaah.
The word udhiyah means an animal of the 'an'aam class (i.e.,
camel,cow, sheep or goat) that is slaughtered during the days of Eid
al-Adha because of the Eid and as an act of worship, intending to draw
closerto Allaah thereby.
This is one of the rituals of Islam prescribed in the Book of Allaah
and the Sunnah of His Messenger (peace and blessings of Allaah be upon
him), and according to the consensus of the Muslims.
In the Qur'aan:
1 – Allaah says (interpretation of the meaning):
"Therefore turn in prayer to your Lord and sacrifice (to Him only)"
[al-Kawthar 108:2]
2 – Allaah says (interpretation of the meaning):
"Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, myliving,
and my dying are for Allaah, the Lord of the 'Aalameen (mankind,jinn
and all that exists).
He has no partner. And of this I have been commanded, and I am the
first of the Muslims"
[al-An'aam 6:162]
The word nusuk (translated here as sacrifice) means sacrifice; this is
the view of Sa'eed ibn Jubayr. And it was said that it means all acts
of worship, including sacrifice, which is more comprehensive.
3 – Allaah says (interpretation of the meaning):
"And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah over the beast of cattle that He
has given them for food. And your Ilaah (God) is One Ilaah (God
Allaah), so you must submit to Him Alone (in Islam). And (O Muhammad)
give glad tidings to the Mukhbitoon [those who obey Allaah with
humility and are humblefrom among the true believers of Islamic
Monotheism]"
[al-Hajj 22:34]
In the Sunnah:
1 – It was narrated in Saheeh al-Bukhaari (5558) and Saheeh Muslim
(1966) that Anas ibn Maalik (may Allaah be pleased with him) said:
"The Prophet (peace and blessings of Allaah be upon him) sacrificed
two white rams speckled with black. He slaughtered them with his own
hand,said 'Allaahu akbar' and put his foot on their necks."
2 – It was narrated that 'Abd-Allaah ibn 'Umar (may Allaah be pleased
with him) said: "The Prophet (peace and blessings of Allaah be upon
him) stayed in Madeenah for ten years, offering sacrifice (every year
on Eid)." Narrated by Ahmad, 4935; al-Tirmidhi, 1507; classedas hasan
by al-Albaani inMishkaat al-Masaabeeh, 1475.
3 – It was narrated from 'Uqbah ibn 'Aamir (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
shared out sacrificial animals amongst his companions, and 'Uqbahgot a
sheep that was six months old. He said, "O Messenger of Allaah, I got
a sheep that is six months old." He said, "Offer it as a sacrifice."
Narrated by al-Bukhaari,5547.
4 – It was narrated from al-Baraa' ibn 'Aazib (mayAllaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Whoever offers a sacrifice after the prayerhas completed his
rituals(of Eid) and has followedthe way of the Muslims." Narrated by
al-Bukhaari,5545.
The Prophet (peace and blessings of Allaah be upon him) offered
sacrifices, as did his companions (may Allaah be pleased with them).
And he said that sacrificeis the way of the Muslims.
Hence the Muslims are unanimously agreed that it is prescribed in
Islam, as was narrated by more than one of the scholars.
But they differed as to whether it is Sunnah mu'akkadah (a confirmed
Sunnah) or it is obligatory and it is notpermissible to omit it.
The majority of scholars are of the view that it is Sunnah mu'akkadah.
This is the view of al-Shaafa'i, Maalik and Ahmad according to his
most well-known view.
Others were of the view that it is obligatory. This is the view of
Abu Haneefah and one of theviews narrated from Ahmad. This was also
theview favoured by Ibn Taymiyah who said: "This is one of the views
narrated in the madhhab of Maalik, or it appears to be the view of
Maalik."
From Risaalat Ahkaam al-Udhiyah wa'l-Dhakaahby Ibn 'Uthaymeen (may
Allaah have mercy on him).
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him)
said:"Udhiyah is Sunnah mu'akkadah for the one who is able to do it,
so a person should offer the sacrifice on behalf of himself and the
members of his household."

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Islamic Article |- Does the brother have the right to object to his sister’s marriage and to threaten to cut her off when her father agrees to it?

There is a Muslim woman who was married to a Muslim manand they had a
child, then soon after that the Shaytan caused her to slip, and she
started to go to nightclubs where she got to know a kaafir man and a
relationship developed. Then she took her son and went to live with
that man unlawfully, after leaving her religion and giving up Islam.
Then a year after that, she repented and left her boyfriend; she
entered Islam again and began to wear Hijaband pray, and she mended
her ways completely. She went back to her parents and asked them to
forgive her, and they forgave her.
Then a few years after that, that boyfriend became Muslim and he came
to her house and asked her father for her hand in marriage, and the
father agreed, as didshe. But her brother did not agree, and he was
very upset to see the man who had committed immoral actions with his
sister, and for whose sake she had left Islam and abandoned her
husband. It upset him to see him as his sister's husband, so he did
not agree to the marriage atall and he threatened to cut off all ties
with his sister if she married him,and said that he would never speak
to her againafter that day.
This behaviour upset his parents greatly; they do not want to see
their children fighting. Hence the father tried to remind his son of
the rights of kinship and tell him that it is not permissible to sever
those ties and that Allah has enjoined upholding those ties.
But the son refused to accept that and he said that it is within his
rightsto cut her off and that this is a right guaranteed by Islam.
My question is: is this a right that is guaranteed by Islam?.
Praise be to Allaah.
The blessing of guidanceis one of the greatest blessings that Allah,
may He be exalted, can bestow upon His slave. Itis obligatory for the
slave who has been guided to show a great deal of gratitude to his
Lord for this immense blessing. We are happy to hear of the repentance
of those who have repented and of the guidance of those who have been
guided. What has happened of that man being guided from kufr to Islam,
and that woman being guided and brought back to Islam, and givingup
living the life of the doomed people, is something that brings joy to
our hearts and weask Allah to make them steadfast in Islam and to set
their affairs straight.
If a Muslim who is not related feels happy to hear the news about
thissister being guided and coming back to her religion, then one
wouldexpect that her family would be the happiest of people, because
her leaving her religion, going away from them and agreeing to live
with a kaafir foreigner in an unlawful manner causes a great deal of
distress and it is something that many people could not bear. Hence we
advise this brother to fear Allah, may He be exalted, and to not be
hasty in his decisions and not be a cause of harm to his family or
cause division among them. In fact he may be a cause of something that
is even worse than that; he may be a cause of his sister going astray
a second time. No one knows what ideas of misguidance the Shaytaan may
instil in the minds of those who have been guided.
As this woman's father has agreed to let this man who has been guided
to Islam marry his daughter, the brother has no right to object to his
father and threaten to cut off his sister. Yes, he has the right to
express his opinion and he has the right to discuss the matter with
his family and his sister. But they do not have to comply with his
opinion or accept it.
In this case we say: this brother does not have the right to cut off
his sister, because her marrying that one who has been guided is not
haraam. What sin has hissister committed by agreeing to marry that
man, such that he has the right to cut her off?
Although we say that marriage to that man is permissible according
toIslam, and that the brother's objections carry no weight and he has
no right to cut off his sister if she agrees to marry him,
nevertheless we advise the father andthe sister to think again about
their agreeing to that man, and they should listen to the other side
and discuss the matter with wise people who are close to them and who
are aware of the background. It is also essential to investigate this
suitor and find out how sincere he is in his Islam before he comes
topropose to this sister, and they should find outwhether he really is
interested in Islam.
We ask Allah to guide everyone to that which is in the best interests
of the family and to help them to find the right way and to unite in
following it.
And Allah knows best.

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Abu-l Aas ibn ar-Rabiah- Biographies of the Companions (Sahabah)

Abu-l Aas belonged to the Abd ash-Shams clan of the Quraysh. He was in
the prime of his youth,handsome and very impressive looking. He was
the epitome of Arab chivalry and was endowed with all the
characteristics of pride, manliness and generosity.He took great pride
in the traditions of his ancestors.
Abu-l Aas inherited the Quraysh love for trade. The Quraysh of course
were known to be masters of the two annual trading expeditions, the
winter expedition to the south, to Yemen, and the summer expedition to
the north, to Syria.These two expeditions are mentioned in the Quran
in the chapter named after the Quraysh.
The caravans of Abu-l Ads alwaysplied between Makkah and Syria.Each
caravan was made up of two hundred men and a hundred camels. People
would entrust their wealth and their goods to him to trade on their
behalf because of his skill as a merchant, his honesty and his
trustworthiness.
The maternal aunt of Abu-l Aas was Khadijah bint Khuwaylid, the wife
of Muhammad ibn Abdullah. She treated him like a mother would her own
son, with love and affection. Muhammad too was extremely fond of him.
The years went by quickly in the household of Muhammad and Khadijah.
Zanaib, their eldest daughter, soon grew up and blossomed forth like a
lovely flower. She was much sought after in marriage by the sons of
respectable Makkan nobles. And why not? She was one of the most
distinguished Makkan girls in lineage and social standing. She was
blessed with the most honorable father and mother. And she had the
finest morals and behavior.
Which one of these scions of Makkan nobility would win her hand? Abu-l
Aas ibn Rabi'ah was the one who did.
Abu-l Aas and Zaynab were only married a few years when the Divine
light of Islam radiated over Makkah. Muhammad, the father of Zaynab,
was now the Prophet of God, sent to convey the religion of guidance
and truth. He was commanded to convey the message of Islam first to
his family and nearest relatives. The first women to believe in him
and accept Islam were his wife Khadijah and his daughters Zaynab,
Ruqayyah, Umm Kulthum and Fatimah. Fatimah was very young at the time.
Zaynab's husband however did not like leaving the religion of his
forefathers and he refused toadopt the religion which his wife now
followed although he was completely devoted to her and loved her
dearly with a pure and sincere love.
Before long, the confrontation between the Prophet, peace be upon him,
and the Quraysh developed and grew bitter. The Quraysh felt that it
was intolerable for their sons to remain married to Muhammad's
daughters. They also considered that it would be an embarrassing and
difficult situation for Muhammad if his daughters were to be returned
to his household. So they went to Abu-l Aas and said:
"Divorce your wife, Abu-l Aas, and send her back to her father's
house. We shall then marry you to any of the most charming and noble
women of the Quraysh you desire."
"No, by God," said Abu-l Aas firmly. "I shall not divorce my wife and
I do not wish to have inher place any woman in all the world."
Muhammad's other two daughters, Ruqayyah and Umm Kulthum were divorced
by their husbands and returned to his home. The Prophet in fact was
delighted when they came back to him and he had hoped that Abu-l Aas
would also return Zaynab to him except that at that time he had no
power to compel him to do so. The law forbidding the marriage of a
Muslim woman to a nonbelieving man was not yet inforce.
The Prophet, peace be on him, migrated to Madinah and his mission
became stronger. The Quraysh felt even more threatened by him ,red
went outto confront him at Badr. Abu-l Aas was compelled to go along
with the Quraysh army. He did not really have d desire to fight the
Muslims nor did he feel any inclination to join them. But his position
among the Quraysh- one of honor and trust - impelled him to go along
with their campaign against Muhammad. The battle of Badr ended in d
terrible defeat for theQuraysh and the forces of shirk. Some were
killed, some were taken prisoner and some managed to escape. Among
those, who were taken prisoner was Abu-l Aas, the husband of Zaynab.
The Prophet fixed amounts for the ransom of the prisoners of war
varying from one thousand to four thousand dirhams, according to the
wealth and social standing of the prisoner. Quraysh messengers went to
and fro between Makkah and Madinah bearing the ransom money to free
their relatives held in Madinah. Zaynab sent hermessenger to Madinah
bearing the ransom demand to free her husband. The ransom amount
included a necklace which her mother, Khadijah, had given to her
before she died. When the Prophet saw the necklace, his face at once
became covered with a veil of sadness and he felta surge of tenderness
for his daughter. He turned to his companions and said:
"Zaynab has sent this amount toransom Abu-l Aas. If you see fit to set
free her prisoner and return her possession to her, then do so."
"Yes," his companions agreed."We shall do whatever we can tosoothe
your eyes and make you happy."
The Prophet set one condition on Abu-l Aas before he freed him, that
he should send his daughter Zaynab to him withoutdelay.
As soon as he reached Makkah, Abu-l Aas began making arrangements to
carry out his promise. He ordered his wife to prepare herself for the
journey and told her that her father's messengers were waiting for her
just outside Makkah. He prepared provisions and a mount for her and
instructed hisbrother, Amr ibn ar-Rabi'ah, to accompany her and hand
her over personally to the Prophet's emissaries.
Amr slung his bow over his shoulders, took up his quiver of arrows,
placed Zaynab in her hawdaj and left Makkah with herin the broad light
of day, in full view of the Quraysh.
The Quraysh were furious. They pursued Zaynab and Amr until they
caught up with them. Zaynab was scared. Amr stood poised with his bow
and arrow and shouted:
"By God, if any man come near to her, I would plunge this arrow in his
neck". Amr was known to be an excellent marksman.
Abu Sufyan ibn Hath, who had bythis time joined the Quraysh group,
went up to Amr and said:"Son of my brother, put away your arrow and
let me talk to you."
This Amr did and Abu Sufyan went on: "What you have done is not
prudent. You left with Zaynab in full view of the people.All the Arabs
know the disasters we suffered at Badr at the handsof her father,
Muhammad. If you leave with his daughter in the open as you have done,
the tribes would accuse us of cowardice and they would say that we
have been humiliated. Return with her and ask her to stay in her
husband's house for a few days so that people could say that we
brought her back. Thereafter you can take her away quietly and
secretly from us and take her to her father. We have no need to detain
her."
Amr agreed to this and Zaynab returned to Makkah. A few days later, in
the middle of the night Amr took Zaynab and handed her over to the
Prophet's emissaries just as his brother had instructed.
After the departure of his wife, Abu-l Aas stayed on in Makkah for
several years. Then, shortly before the conquest of Makkah, he left
for Syria on a trading mission. On the return journey from Syria his
caravan consisted of some one hundred camels and one hundred and
seventy men.
As the caravan approached Madinah, a detachment of Muslims took them
by surprise. They impounded the camels andtook the men as captives to
the Prophet. Abu-l Aas however managed to escape. During the night
which was pitch black, Abu-l Aas entered Madinah fearful and alert. He
searched around until he came to Zaynab's house. He asked her
forprotection and she gave it to him.
At dawn, the Prophet, peace be on him, came out to the masjid to
perform the Dawn Prayer. He stood erect in the mihrab and said "Allahu
Akbar" to begin the Prayer. The Muslims behind him did the same. At
that point Zaynab shouted from the women's section of the masjid:
"O people! I am Zaynab the daughter of Muhammad. I have given
protection to Abu-l Aas. Dogive him your protection also."
When the Prayer was finished, the Prophet turned to the congregation
and said: "Have you heard what I heard?" "Yes, Messenger of Allah,"
they replied.
"By Him in Whose hand is my soul, I knew nothing of this untilI heard
what you heard. He is asking protection from the Muslims."
Back at home the Prophet said to his daughter: "Prepare a placeof rest
for Abu-l Aas and let him know that you are not lawful forhim." He
then summoned the men of the expeditionary force which had taken the
camels and the men of the caravan and said to them:
"You have taken the possessionsof this man. If you are kind to him and
return his property, we would be pleased. If however you do not agree
then the goodsis booty sanctioned by God which you have a right to."
"We would certainly return his possessions to him, Messenger of God,"
they replied and when Abu-l Aas came to collect his goods, they said
to him:
"You belong to the Quraysh nobility. You are the nephew of the
Messenger of God and his son-in-law. Would you accept Islam? We would
hand over all this wealth to you. You would then have for your own
enjoyment whatever wealth andpossessions the Makkans entrusted to you,
and stay with us here in Madinah."
"What an evil thing you are asking me do, to enter a new religion
while committing an actof treachery!" Abu-I Aas retorted.
Abu-l Aas returned to Makkah with the caravan and handed over all the
wealth and goods totheir rightful owners. Then he asked:
"O people of Quraysh! Is there any money left with me belonging to any
one of you which he has not taken?"
"No," came the reply. "And may God bless you with goodness. We have
indeed found you nobleand trustworthy."
Then Abu-I Aas announced:"Since I have now handed over to you what is
rightfully yours, I now declare that there is no godbut Allah and that
Muhammad isthe Messenger of Allah. By God, the only thing that
prevented me from declaring my acceptance of Islam while I was with
Muhammad in Madinah was my fear that you would think that I did so
only to appropriate your wealth. Now that I have discharged my trust
in this matter, I now declare that I am a Muslim..."
Abu-l Aas then left for Madinah where the Prophet received him
hospitably and returned his wifeto him. The Prophet used to say about
him: "He spoke to me and was truthful to me. He made promises to me
and remained faithful to his word."

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Is it permissible to slaughter an animal withthe intention of offeringa sacrifice?

I have been married for four years and have not been blessed with
children. Praise be to Allaah, I have recently heard the news that my
wife is pregnant, and onmy father's advice I slaughtered two
animals(as a sacrifice) and distributed the meat among needy Muslims,
purely for the sake of Allaah on behalf of myself and my wife. What is
the Islamic ruling on that? May Allaah reward you with good.
Praise be to Allaah.
If this sacrifice and feeding the needy was done as an act of
thanksgiving to Allaah, then it is permissible, forfeeding people is a
way of doing good to people,and Allaah loves those who do good.
But if your sacrifice was aimed at warding off evil and bringing about
good, then it is not permissible. This is what is well-known among
people when the word "sacrifice" (fadw) is used, because they
thinkthat by doing this they will ward off evil and bring about good,
so they do this when accidents or sickness happen to them or their
loved ones.
In Islam, sacrifice is not ameans of warding off that which has been
decreed by Allaah, whether good or bad.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was
asked about slaughtering an animal when a building is completed or
halfway through building. He said:
This action is subject to further examination. If the intention behind
thesacrifice is to protect oneself against the jinn or some other
intention by which the owner of the house intends to achieve
something, such as keeping it or its occupants safe, this is not
permissible, and it is a kind of bid'ah (innovation). If it is donefor
the jinn then it is major shirk, because it isan act of worship done
for someone other than Allaah.
But if it is done as an act of thanksgiving for a blessing that Allaah
has bestowed, such as reaching the roof or completing the house, sothe
person gathers his relatives and neighboursand invites them to this
feast, there is nothing wrong with this. This is what many people do
as an act of thanksgiving for a blessing from Allaah, as He has
enabledthem to build a house and live in it instead of renting.
Similar to this is what some people do when they come back from a
journey, and theyinvite their relatives and neighbours as an act of
thanksgiving to Allaah for their safe arrival. When the Prophet
(peace and blessings of Allaah be upon him) came back from a journey
he would sacrifice a camel and invite the people to eat. (Narrated by
al-Bukhaari, 3089).
Majmoo' Fataawa al-Shaykh Ibn Baaz, 5/388.
Shaykh Muhammad al-Saalih ibn 'Uthaymeen(may Allaah have mercy on him) said:
What some people do when they move into a new house and slaughter an
animal and invite their neighbours and relatives is fine so long as it
is not accompanied by any corrupt beliefs, as is done in some places
where, when a person moves into a new house,the first thing he does is
to bring a sheep and slaughter it on the threshold so that the blood
will fall onto it, and they say that this will prevent the jinn from
entering the house.This is a corrupt belief which has no basis in
Islam. But if a person slaughters it as an expression of joy and
happiness, there is nothing wrong with that.

Should he focus on purifying his heart or ondoing naafil acts?

Which is more important– dealing with feelings and thoughts that
Allaahdislikes, such as destructive envy, hatred,arrogance, showing
off, thinking highly of one's deeds, hard-heartedness, etc., which
form the evil that resides in the heart, or focusing on doing outward
naafil deeds such as prayer, fasting and other acts of worship and
fulfilling vows even though those other things are present in the
heart? Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Some of the acts mentioned are obligatory, and those which are
obligatory should be given precedence, as Allaah says according to the
hadeeth qudsi narrated from His Messenger (peace and blessings of
Allaah be upon him): "Myslave does not draw near to Me with anything
more loved by Me than the religious duties I have enjoined on him."
Then He says: "And My slave continues to draw near to Me with
supererogatory works sothat I shall love him." Outward physical acts
are not valid and acceptable unless they are accompanied by
appropriate actions of the heart, because the heart is like the king
andthe physical faculties arelike his troops. If the king is evil his
troops will also be evil. Hence the Prophet (peace and blessings of
Allaah be upon him) said: "In the body there is a piece of flesh: if
it is sound the whole body will be sound and if it is corruptthen the
whole body willbe corrupt." Similarly the (hidden) actions of the
heart inevitably affect the (visible) physical actions. So precedence
must be given to that which is more obligatory, whether it is called
inward or outward. Perhaps things that are called inward may be more
obligatory, such as refraining from destructive envy and arrogance,
for that is more essential than observing naafil fasts. Oracts that
are described as outward or physical may be better, such as qiyaam
al-layl (praying at night), which is betterthan simply giving up some
thoughts that may cross one's mind such as (non-destructive) jealousy,
etc. Inward andoutward deeds support one another, and prayer keeps one
from doing evil actions and generates fear of Allaah, and has other
important effects. It (prayer) is the best of good deeds and charity.
And Allaah knows best.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), Majmoo'
al-Fataawa, 6/381
So there is no separationbetween correcting what is inward and
correcting what is outward or physical.
The outward acts of worship which a person performs with his physical
faculties – if he does them for the sake of Allaah – will undoubtedly
have an effect on his inward nature.
For example, the Prophet (peace and blessings of Allaah be upon him)
said: "Shall I not tell you of something that will take away the evil
of the heart? Fasting three daysof each month." (Narrated by
al-Nasaa'i, 2386; classed as saheeh by al-Albaani in Saheeh
al-Nasaa'i, 2249). The evil of the heart refers torancour, hatred and
destructive envy.
One of the most important remedies for diseases of the heart is to
study and ponder the texts which include warnings to the one who
leaves these diseases to fester in his heart, such as the hadeeth in
which the Prophet (peace and blessings of Allaah be upon him) said:
"No one will enter Paradise who has an atom's-weight of arrogance in
his heart." (Narrated by Muslim, 91).
And the hadeeth according to which Hell will say, "My share is the
arrogant." (Narrated by al-Bukhaari, 4850; Muslim, 2846)
And the hadeeth: "On the Day of Resurrection the arrogant will be
gathered like ants in the form of men." (Narrated by al-Tirmidhi,
2492; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2025).
And the Prophet (peace and blessings of Allaah be upon him) said: "The
disease of the nations who came before you has started to spread among
you: destructive envy and hatred. These are the shavers. I do not mean
that they shave hair but they shave away religious commitment. By the
One in Whose hand is my soul, you will not enter Paradise until you
believe, and you will notbelieve until you love one another. Shall I
not tell you of something which if you do it, you will love one
another. Spread (the greeting of) salaam amongst yourselves."
(Narrated by al-Tirmidhi, 2510; classed as hasan by al-Albaani in
Saheeh al-Tirmidhi, 2038).
Whoever ponders with true insight such warnings about the diseases of
the heart willundoubtedly strive to cleanse his heart thereof, and
will seek help in doing so by doing outward physical acts, praying to
his Lord to cleanse his heart of hatred, destructive envy,rancour and
so on, as Allaah says, describing the prayer of the believers:
"and put not in our hearts any hatred against those who have believed"
[al-Hashr 59:10 – interpretation of the meaning]
And Allaah knows best. May Allaah send blessings upon our Prophet Muhammad.

Is it permissible to offer a sacrifice in gratitude to Allaah for a specific blessing?

Is it permissible for a person who has bought a car or a house to
offer a sacrifice in gratitude to Allaah?.
Praise be to Allaah.
Firstly:
The blessings that Allaah bestows upon people are many, and His bounty
and generosity towards them are vast. Ablessing can only be responded
to by giving thanks and appreciating it. Allaah, may He be glorified
and exalted, has enjoined giving thanks to Him, for He is Appreciative
and loves those who give thanks.
Allaah says (interpretation of the meaning):
"So eat of the lawful andgood food which Allaah has provided for you.
And be grateful for the Graces of Allaah, if it is He Whom you
worship"
[al-Nahl 16:144]
"seek your provision from Allaah (Alone), and worship Him (Alone), and
be grateful to Him. To Him (Alone) you will be brought back"
[al-'Ankaboot 29:17]
Part of being grateful to Allaah is seeking to drawcloser to Him by
means of different kinds of acts of worship and to endear oneself to
Him bymeans of good deeds such as prayer, zakaah, fasting and so on.
Another part of being grateful to Allaah is giving thanks to Him by
means of sacrifice rituals, which means offering a sacrifice for the
sake of Allaah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in
his commentary on the verse "Therefore turn in prayer to your Lord and
sacrifice (to Him only)" [al-Kawthar 108:2]:
What is meant is that prayer and sacrifice are the best of the things
by means of which one maydraw closer to Allaah, and the usage of the
word fa (translated here as "therefore") points to the reason, i.e.,
doing that – prayer and sacrifice – in gratitude for that which Allaah
hasgiven him of al-Kawthar (a river in Paradise) and much goodness. So
he should give thanks to the One Who has blessedhim and worship Him,
and the two greatest types of worship are these two acts of worship;
indeed, prayer is the ultimate act of worship. It is as if He is
saying to him: We have given you al-Kawthar and a great deal of
goodness, and We have blessed you with that because you have been
doing these two acts of worship in gratitude for Our blessing to you;
these are the reasons why We have bestowed these blessings upon you,
so do these two things for Us, for prayer and sacrifice are surrounded
by blessings that come before them and after them. The best financial
act of worship is sacrifice and the best physical act of worship
isprayer, and the benefits that a slave of Allaah may gain from prayer
cannot be compared to any other type of worship, as is known bythose
whose hearts are alive and those of high aspirations. Adding to it the
benefits of offering sacrifice, which is a sign of devotion to Allaah
and thinking positively of Him, and having strong certainty and faith
about that which isin the hand of Allaah is something wonderful, if
that is accompanied by faith and sincerity. The Prophet (peace and
blessings of Allaah be upon him) obeyed the command of his Lord and
prayed and sacrificed a great deal toHim; he even sacrificed
sixty-three camels with his own hand during theFarewell Pilgrimage,
andhe used to offer sacrifices on the Eids andat other times. End
quote.
Majmoo' al-Fataawa 916/532).
If Allaah bestows a great blessing upon a person –and all His blessing
are great – then it is mustahabb for him to give thanks to Allaah for
it by showing kindness to people, so he should offer a sacrifice and
make food and invite hisbrothers and friends, and give charity to
thosewho are in need.
It says in al-Mawsoo'ah al-Fiqhiyyah (26/180-181):
It is mustahabb to give thanks anew when new blessings come, by
speaking words of praise. Gratitude for thatmay also be expressed by
doing acts of worship, which includes offering a sacrifice or inviting
people to a meal. The fuqaha' have mentioned the kinds of meals that
may be offered when blessing are renewed, such as thewakeerah which is
madefor a new home, or naqee'ah which is made on the return of an
absent loved one, and hidhaaq which is done when a child completes a
reading of the Qur'aan.
The view of the Hanbalis,the more correct view among the Shaafa'is, is
that these meals are mustahabb.
Ibn Qudaamah said: These invitations – otherthan the wedding feast
(waleemah) and 'aqeeqah – are something good, but they are like
invitations that are given for no reason; if the person who does them
intends thereby to give thanks to Allaah for His blessing and to feed
his brothers and offer food, then he will have the reward for that in
sha Allaah. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked:
If one of my children does well in school, is it permissible for me to
offer a sacrifice to celebrate his success, and to give thanks to
Allaah?
He replied:
There is nothing wrong with making food (waleemah) if the children or
one of them succeeds, and inviting one's loved ones and his child's
friends, to celebrate Allaah's blessing and to encourage the child.
Endquote.
Liqaa'aat al-Baab il-Maftooh (no. 161, question no. 1).
Secondly:
It is essential to beware of some beliefs which many people hold, and
say that in order to protect the new house or car it is essential to
offer a sacrifice and sprinkle it with the blood of the
slaughteredanimal, or that evil spirits will not keep away from you
unless you do that, otherwise the blessing will soon dissipate. hese
are jaahili beliefs which do not come from someone who believes in
Allaah ashis Lord Who possesses all powers to bring benefit or cause
harm, inWhose hand is the creation and the commandment, and knows that
it is not permissible to do acts of worship unless they are done for
the sake of Allaah.
The scholars of the Standing Committee were asked about the belief
held by many people, that offering a sacrifice on the threshold of the
new house before entering it is one of the most important means of
warding off the evil eye, and making the house blessed, and avoiding
calamities and undesirable events.
They replied:
If this custom – i.e., offering a sacrifice on the threshold of the
newhouse – is done in order to placate the jinn and ward off
calamities and undesirable events, thenit is a haraam custom, and is
in fact shirk. This is what seems to be the case with offering the
sacrifice before enteringthe house, and doing it on the threshold in
particular.
But if the intention is to honour one's new neighbours and get to know
them, and to give thanks to Allaah for the blessing of a new home, and
to honour one's relatives and friends on this occasion, and to show
them the house, then this is good and theone who does it is to be
praised for his action. But that is only usually done after the people
have moved into the house, and not before, and the animal or animals
should not be slaughtered on the threshold of the house or in the
entryway to thehouse. End quote.
Fataawa al-Lajnah al-Daa'imah (1/214)
See also the answer to question no. 26952 , which quotes two fatwas
from Shaykh 'Abdal-'Azeez ibn Baaz and Shaykh al-'Uthaymeen concerning
the same topic.
And Allaah knows best.

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Islamic Article |- Fitna Who made you a Qadi/Judge?

We have a lot of sectarian problems at themoment and these are adding
to the confusion of this time. Just imagine that you are an outsider
and you see groups of Muslims attacking each other. It's certainly not
a pretty sight nor does it attract one to the religion.
I am criticised a lot for stepping back and not involving myself and
sometimes not even voicing my opinion. I simply do not wish to be
involved in fighting people or even refuting people unnecessarily.
There are times when people need to be refuted because they are
causing tribulation. But does that have to be done every time we
speak? In every Khutba? Even during Ramadan when we need spiritual
advice instead we a treated to a barrage of abuse aimed at
particulargroups.
I for one agree with the reliable opinion of the Hanafi school and the
reliable opinions of the Maturdi and Ashari school of doctrine. (Most
people are a mix of theseschools of doctrine even thought they claim
to be otherwise!) Yet within these schools sectarianism has occurred
and I refute those who insult their Prophet whether intentional or not
but I do not make it my lives work!
I prefer taking a step back from all this tribulation and refrain from
comment. The average person is now repeating the mistakes oftheir
Imams and purposely chasing those people who they think are wrong. It
is almost relentless and the zeal in which these average people are
chasing scholars for their 'errors' is something repugnant. They also
attack people who know the scholars and their students. In the most
Unislamic way imaginable with swearwords and speech full of hate.
Where has their Islamic manners gone?
No one likes to be told that they are doing a badjob or that they do
not know what to do. Yet groups of people who donot know their own
Aqida correctly are attacking those who know their doctrine much
better than them.
Some groups claim that some things are disbelief when they are clearly
notand it is only their group who think it is! This is problematic
because the Awwam (the average person) should not be doing anything
but concentrating on their worship. This basic fact issomething they
have failed to do. Many do not know what breaks their ablution nor do
they know what breaks their prayer but because they are Muslim they
think thisgives them a divine right to correct scholars.
Who made you a Qadi?
If someone pronounces aword of disbelief then the case is brought
before a Qadi/Judge whoasks the person if he realises the
ramifications of his words. If he does not recant then he is
imprisoned a scholar is brought to him to explain the issues and he is
given time to reconsider. Only when hedoes not after a given period is
the apostate killed. Just like if someone committed treachery to the
Crown who that person be killedif convicted. Now that wedo not have
judges we have people who do their own vigilante style court in which
they apostate who they hate and give excuses to thosethey love!
So when one of their own imams commits apostasy on the pulpit because
he has tried to respect the Prophet (may Allah bestow peace and
blessings upon him) by disrespecting the other Prophets. He is given
an excuse but when others do the same, then that person is attacked
and hounded. This happens in more instances than you can imagine.
We have misguided loyalties in that we think we are defending Islam
but instead we are defending the politics of our group and not Islam
at all. We also think that everyone is astray except our group and we
claim to be Ahl-Sunna wa Jammah. Well, your group has only been around
for a hundred or so years, how can it just be you that are right? So
does that mean that there was no Ahl-Sunna until your group came? How
can that be right? The Ahl-Sunna wa Jammah was not a specific group of
people from a certain place. Rather is it the corpus of rulings and
the followers of the scholars from the beginning of Islam until its
end. Those that fit intothe four schools of Fiqh and the Ashari and
Maturdi schools of doctrine.
A popular singer once wrote love is blindness and it truly is when
people are not willing to look at their own errors yet jump upon the
errors of others like lions after their prey. Our love has made us
blind and this misleading others.
What do we do then?
Overlook, like we used to and we refer case or situations to scholars
who will correct scholars.When this is done then the scholar who
corrected him should not make the discussions public. They should
discuss the problem and come to a resolution thenput the issue to bed.
It is sinful for the average person to be debating about issues of
Islamic doctrine, period.
Most of the time it is because the misunderstanding of Islam in the
head of the average person and not because the scholar! When you do
not know the issue do not speak but because our Naafs does not like to
think we do not know anything about the religion that we were born
with, we speak, we scream and weshout.
Your job as an ordinary person is to perfect your worship and try to
implement Islam into your life as much as you can. Your job is not to
post slander on internet sites about scholars. If wehave to then speak
to someone close to the scholar and do it with theappropriate Islamic
manners.
Even if you look at the life of Sheikh Abdulqadir Jilani (may Allah
show him mercy) a Christian woman misled him and he left everything.
So what was the response ofhis devoted students? They did not attack
him for anything. They could have attacked him for various things that
was said to have occurred butinstead they kept calling back and they
kept supplicating.
Eventually, Sheikh Abdulqadir saw the Prophet (may Allah bestow peace
and blessings upon him) in a dream who had interceded for him then
advised him to return to his teachings. Which he did and the Christian
woman, when she realised that he had left her, went after him and
became Muslim. Note thathis students did not attack him but rather
they accepted the situation and tried to help him. (See secret of the
secrets). This is a true murid but I wonder whatpeople now would do?
Would they attack him? Deliver speeches against him? Write books
againsthim? The Awliya sometimes do things thatwe cannot understand
and we should refrain from reacting until we know all the facts.
They said about Imam As-Shafi that he used to perfect his ablution and
he was one of the great scholars of this nation, sodo you think that
you arebetter than him? Are you even present in your ablution? Are you
even doing it right? Is it merely the movement of water over the skin?
If there are scholars who keep making the same 'mistakes' then leave
them to it; that is better for you than attacking them. Some people
are from the family of the Prophet (may Allah bestow peace and
blessings upon him) and they should be advised inthe most polite
manner possible, and if you cannot do this then refrain.
The disrespect that we have witnessed and experienced from those
overzealous brothers is unimaginable, if I did notknow better I would
accuse those brothers of hating the Ahl Al-Bayt and this claim would
be far from unfounded. We have many issues that arenot dealt with
because ofthis issue such as community problems.
We have women leaving their Muslim husbands to live with non-Muslim
males because he treats her better. We have couples who have problems
with their marriages and there are very little support systems
available to them, apart from government organisations. The illegal
use of alcohol and drugs is rampant amongst our youth, yet who is
doing anything about it? We have men abusing their wives and people
are absolutely silent. Is it any wonder that people are not flooding
into Islam when they see people like us?
I would dearly love to seethe conditions of Muslimsimprove in this
country because we have so much potential. We have so many
opportunities that we have clearly wasted. Why don't we have big open
event about love for the Prophet and invite non-Muslims to it?
We have a responsibility to call to Islam, whether they accept is
another matter but we should be calling. So the average person should
be busy calling to Islam and not calling scholars names. We are not
judges we arejust ordinary people and just by being a Muslim does not
make you an authority on Islam, no one can claim that.