All I Have is You

All I have is you Allah, all Ihave is you
No lover, no fighter, no comforter
All I have is you
All I have is you Allah, all Ihave is you
No strength, no hope, no wishes
All I have is you
All I have is you Allah, all Ihave is you
No colors, no peace, no whispers
All I have is you
All I have is you Allah, all Ihave is you
No pride, no beauty, no certainty
All I have is you
All I have is you Allah, all Ihave is you
No future, no patience, no ease
All I have is you
All I have is you Allah, all Ihave is you
And you are everything that I lack
All I have is you

Where Are the Answers?

"What am I going to do? Why is my life so messed up? Why can't I find
happiness? Why am I alone? Why do I feel stuck? Why do I have these
problems?'…
These questions only have meaning if we direct them to Allah. No one
else can answer them. Consider the wordsof the Prophet Ya'qub
(alayhis-salam, peace be upon him) when his son Yusuf (as) was
secretly thrown into a well by his brothers. They then reported to
their father that Yusuf had been killed by a wolf.
And he turned away fromthem and said, "Oh, my sorrow over Yusuf," and
his eyes became white from grief, and he fell into silent melancholy.
They said, "By Allah , you will not cease remembering Yusuf until you
become fatally ill or become of those who perish."
He said, " I only complain of my suffering and my grief to Allah , and
I knowfrom Allah that which you do not know.
- Quran, Surat Yusuf, 12:84-86
"I only complain of my suffering and my grief to Allah…"
When you feel stuck, when you feel that no one understands your
situation, when you're in pain and you can't even imagine a solution,
only Allah has the answers. You can't see a way forward, but He can.
You don't see your own worth, but He does. You can't figure out the
road to happiness, but He can show you.
I remember a night in Arizona when I was twenty six years old. I lay
on a cot in a small, frigid cell. There was snow outside and I had
only a thin blanket. As I often did, I put on all my clothing in
layers – three pants, three shirts, an army jacket and a pair of boots
– and still I kept waking up shivering and shaking. Yet, even more
than the physical discomfort, my spirit was tired. I had made mistakes
in my youth andhad been locked up for almost five years. I had become
hard mentally and physically, but my heart was full of sorrow. Ilay
there that night and I thought, "I have nothing in life. I have
accomplished nothing. I have no university degree, no wife, no
children, and not even my freedom."
That was a bad time. But I had my faith, and I usedto weep to Allah,
asking Him to have mercy on me. I think I gave up on myself for a
while, but I never gave up on Allah. Itwould not even have occurred to
me to do so. Idid cry to Him sometimes saying, "Why, Allah? Why? Why
am I here, suffering like this?" But itwasn't despair, only confusion.
In my heart I knew that He heard me and that an answer would come.
Shortly after that I received a letter from theparole board granting
me early release. I had previously been told veryclearly that I was
not eligible. It was entirely unexpected, and if you are familiar with
the American penal system, miraculous. But for Allah, nothing is
impossible or even difficult.
Within a few months I was free. I found a job a week after my
release, and I excelled. I began writing, sitting at my desk every
night after work and disciplining myself to work on poetry,stories and
articles. Eventually I went back to school and began a new career, got
married, bought a beautiful house, and one day had achild…
What can I say except Alhamdulillah! SubhanAllah! What can I do except
weep in gratitude for these blessings that I did nothing to earn, but
were given to me by my Lord who loves me and cares about me, and wants
good for me. I am so deeply touched and moved by the way Allah has
answered my prayersfrom the depths of darkness. If I did anything to
merit His blessings, perhaps it was only that I directed my pleas to
Him. I knew that no one else could help me.
This is a very emotional post for me to write. I want every Muslim to
have this sense of Allah astheir friend, as someone who cares for them
deeply. I want to put thatawareness into your heart like a gift.
When I was in that cell I used to pray the same dua' over and over,
begging Allah repeatedly.If I had made such pleas to a human being
they would have stopped hearing me long ago. When we're needy with
people it pushes them away, but when we're needy with Allah He comes
closer to us! He never tires of answering our need and forgiving us.
I know of many similar stories of people who have hit rock bottom
andhave called upon Allah – or , not even knowing "Allah" by that
name, have called to the Supreme Being, saying, "Iknow you hear me,
tell me what I need to do, show me the way!" – andthen, like a circle
of sunlight piercing a cloud,something or someone comes into their
lives to show them the way forward.
When we're out of ideas, surrounded by problems, and feeling totally
alone… we're not alone . Allah is with us. If we pray sincerely and
strive, He will put light in our hearts and help us from directions we
did not expect.
Ask Allah sincerely, open yourself to Him, and accept what He gives
youeven when it goes against your own desires.The answers to your
questions are there, with Allah, I promise you. All those terrible
questions that you ask yourself in the silence of your mind, the
answers are with Allah.

Represent Your Faith, Come What May

Some people worry about appearing Muslim because they don't want to
attract negative attention from non-Muslims. They want to be liked and
accepted. So they hide their deen. At work or on a journey they worry
about doing salat in public and may actually miss prayers. They are
reluctant to wear hijab. They don't even like to greet their fellow
Muslims with salam in public.
I say that it's better to be hated for what you are, than loved for
what you are not.
When you appear before Allah, do you want to say,"I hid my religion
and thenon-Muslims accepted me."
Or do you want to say, "People harassed me anddespised me, because I
represented Islam."
Be proud of who you are – not the pride of arrogance but the pride of
self-respect. Be grateful for Allah's greatest favor to you, Islam.
Represent your faith, no matter how people respond. I think you'll
find that most people will respect you for it. In fact I have noticed
that practicing, representing Muslims are sometimes treated like sages
or priests. But if you are mocked for being Muslim, that's an honor
and a barakah for you on Yawm Al-Qiyamah.
Stand up straight and smile. Speak your truth without preaching.
Perform your salat wherever you are, without ostentation. Greet your
fellow Muslimswith enthusiasm, wish people a happy Eid (even
non-Muslims!), wear yourIslamic garments, have no fear, and be
yourself, a believer.

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Julaybib - Biographies of the Companions (Sahabah)

His name was unusual and incomplete. Julaybib means"small grown" being
the diminutive form of the word"Jalbab ". The name is an indication
that Julaybib was small and short, even of dwarf-like stature. More
than that, he is described as being "damim" which means ugly,
deformed, or of repulsive appearance.
Even more disturbing, for the society in which he lived, Julaybib's
lineage was not known. There is no record of who his mother or his
father was or to what tribe he belonged. This was a grave disability
in the society in which he lived. Julaybib could not expect any
compassion or help, any protection or support from a society that
placed a great dealof importance on family and tribal connections. In
this regard, all that was known of him was that he was an Arab and
that, as far as the new community of Islam was concerned, he was one
of the Ansar. Perhaps he belonged to one of the outlying tribes beyond
Madinah and had drifted into the city or he could even have been from
among the Ansar of the city itself.
The disabilities under which Julaybib lived would have been enough to
have him ridiculed and shunned in any society and in fact he was
prohibited by one person, a certain Abu Barzah of the Aslam tribe,
from entering his home. He once told his wife:
"Do not let Julaybib enter amongyou. If he does, I shall certainly do
(something terrible to him)." Probably because he was teased and
scoffed at in the company ofmen, Julaybib used to take refuge in the
company of women.
Was there any hope of Julaybib being treated with respect and
consideration? Was there any hope of his finding emotional
satisfaction as an individual and as a man? Was there any hope ofhis
enjoying the relationships which others take for granted? And in the
new society emergingunder the guidance of the Prophet, was he so
insignificant as to be overlooked in the preoccupation with the great
affairs of state and in the supreme issues of life and survival which
constantly engaged the attention of the Prophet?
Just as he was aware of the great issues of life and destiny, the
Prophet of Mercy was also aware of the needs and sensibilities of his
most humble companions. With Julaybib in mind, the Prophet went to one
of the Ansar and said: "I want tohave your daughter married.""How
wonderful and blessed, O Messenger of God and what a delight to the
eye (this would be)," replied the Ansari man with obvious joy and
happiness."I do not want her for myself," added the Prophet. "Then for
whom, O Messenger of God?" asked the man, obviously somewhat let down.
"For Julaybib," said the Prophet.
The Ansari must have been too shocked to give his own reactionand he
merely said: "I will consult with her mother." And off he went to his
wife. "The Messenger of God, may God bless him and grant him peace,
wants to have your daughter married," he said to her. She toowas
thrilled. "What a wonderful idea and what a delight to the eye (this
would be)." she said."He doesn't want to marry her himself but he
wants to marry her to Julaybib," he added. She was flabbergasted.
"To Julaybib! No, never to Julaybib! No, by the living God, we shall
not marry (her) to him."she protested.
As the Ansari was about to return to the Prophet to inform him of what
his wife had said, the daughter who had heard hermother's
protestations, asked:"Who has asked you to marry me?"
Her mother told her of the Prophet's request for her hand in marriage
to Julaybib. When she heard that the request had come from the Prophet
and thather mother was absolutely opposed to the idea, she was greatly
perturbed and said:
"Do you refuse the request of the Messenger of God? Send me to him for
he shall certainly not bring ruin to me." This was the reply of a
truly great person whohad a clear understanding of what was required
of her as a Muslim. What greater satisfaction and fulfillment can
aMuslim find than in responding willingly to the requests and commands
of the Messenger of God! No doubt, this companion of the Prophet,
whose name we do not even know had heard theverse of the Quran: "Now
whenever God and His Apostle have decided a matter, it is not for a
believing man or believing woman to claim freedom of choice in so far
as they themselves are concerned. And he who disobeys God and His
Prophet has already, most obviously, gone astray." (The Quran, Surah
al-Ahzab, 33:36).
This verse was revealed in connection with the marriage ofZaynab bint
Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet to
show the egalitarian spirit of Islam. Zaynab at first was highly
offended at the thought of marrying Zayd a former slave and refused to
do so. The Prophet prevailed upon them both and they were married.
Themarriage however ended in divorce and Zaynab was eventually married
to the Prophet himself. It is said that the Ansari girl read the verse
to her parents and said:
"I am satisfied and submit myself to whatever the Messenger of God
deems good for me." The Prophet heard of her reaction and prayed for
her:"O Lord, bestow good on her in abundance and make not her lifeone
of toil and trouble."
Among the Ansar, it is said therewas not a more eligible bride than
she. She was married by the Prophet to Julaybib and they lived
together until he was killed.
And how was Julaybib killed? He went on an expedition with the
Prophet, peace be on him, and an encounter with some mushrikin ensued.
When the battle was over, the Prophet asked his companions: "Have you
lost anyone?" They replied giving the names of their relatives of
close friends who were killed. He put the same questions to other
companions and they also named the ones they had lost in the battle.
Another group answered that they had lost no close relative whereupon
the Prophet said:
"But I have lost Julaybib. Search for him in the battlefield." They
searched and found him beside seven mushrikin whom he had struck
before meeting his end. The Prophet stood up and went to the spot
where Julaybib, his short and deformed companion,lay. He stood over
him and said:"He killed seven and then was killed? This (man) is of me
and I am of him."
He repeated this two or three times. The Prophet then took him in his
arms and it is said that he had no better bed besides the forearms of
the messenger of God. The Prophet then dug for him a grave and himself
placed him in it. He did not wash him for martyrs are not washed
before burial.
Julaybib and his wife are not usually among the companions of the
Prophet whose deeds are sung and whose exploits are recounted with
reverence and admiration as they should be. But in the meagre facts
that are known about them and which have here been recounted we see
how humble human beings were given hope and dignity by the Prophet
where once there was only despair and self-debasement.
The attitude of the unknown and unnamed Ansari girl who readily agreed
to be the wife of a physically unattractive man was an attitude which
reflected a profound understanding of Islam. It reflected on her part
the effacement of personal desires and preferences even when she could
have counted onthe support of her parents. It reflected on her part a
total disregard for social pressures. It reflected above all a ready
and implicit confidence in the wisdom and authority of the Prophet in
submitting herself to whatever he deemed good. This is the attitude of
the true believer.
In Julaybib, there is the example of a person who was almost regarded
as a social outcast because of his appearance. Givenhelp, confidence
and encouragement by the noble Prophet, he was able to performacts of
courage and make the supreme sacrifice and deserve the commendation of
the Prophet: "He is of me and I am of him."

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The chaining up of the devils in Ramadaan

We know that in Ramadaan the devils (weseek refuge with Allaah from
them) are chained up. And I would like to know whether the
practitioners of sihr (magic, witchcraft) – may the curse of Allaah be
upon them – practise their craft in this month?.
Praise be to Allaah.
Yes, the devils may whisper to man in Ramadaan, and the practitioners
of witchcraft may practise their craft during Ramadaan, but that
undoubtedly happens toa lesser extent than at times other than
Ramadaan.
It was proven that the Prophet (peace and blessings of Allaah be upon
him) said: "When Ramadaan begins, the gates of Paradise are opened,
and the gates ofHell are closed, and the devils are chained up."
Narrated by al-Bukhaari,3277; Muslim, 1079. According to al-Nasaa'i:
"The most evil jinn are chained up."
This does not mean that the devils have no influence at all, rather it
indicates that they become weaker in Ramadaan and are not able to do
what they areable to do at times otherthan Ramadaan.
It may be interpreted as meaning that the ones who are chained up are
the most evil devils, not all of them.
Al-Qurtubi said: If it is said, how come we see many evil actions and
sins being committed in Ramadaan, for if the devils were chained up,
that would not happen?
The answer is that (evil actions) are reduced on the part of those who
fast meeting all the conditions of fasting andpaying attention to the
etiquette of fasting.
Or some of the devils – namely the most evil ones – are chained up,
not all of them, as previously mentioned in some reports.
Or it may mean that evil actions are reduced in Ramadaan, which is
something that we can see. Even though evil actions happen in
Ramadaan, they are less than at other times. Evenif all of the devils
were to be chained up, that does not mean that no evil action would
happen, because there are other causes of evil action besides the
devils,such as evil souls, bad habits and the human devils.
From Fath al-Baari.
And Allaah knows best.

Is Iblees a jinn or an angel?

I was just wondering if Iblis was actually a jinn or an angel. This
particular issue recently sparked my curiosity when it was presented
to me by a person I know. If he is an angel, then how is it he
disobeyed Allah, when Angels have no will of their own and follow only
Allah's command. If he is really a jinn, then itwould better explain
his disobedience as then he actually had the choice to obey or disobey
Allah.I would appreciate a response, even if it is a brief one.
Praise be to Allaah.
Ibless - may Allaah curse him - is one of the jinn. He was not an
angel for a single day, not even for an instant. The angels were
created noble; they never disobey Allaah when He commands them to do
something and they do what they are commanded. This is clearly stated
in the Qur'aanic texts which indicate that Iblees is one of the jinn
and not one of the angels. These texts include the following:
1. Allaah says (interpretation of the meaning):
"And (remember) when We said to the angels: "Prostrate yourselves unto
Adam." So they prostrated themselves except Iblees (Satan). He was one
of the jinn; he disobeyed the Command of his Lord. Will you then take
him (Iblees) and his offspring as protectors and helpers rather than
Me while they are enemies to you? What an evil is the exchange for the
Zaalimoon (polytheists, and wrongdoers, etc)." [al-Kahf 18:50]
2. Allaah stated that He created the jinn from
fire, as He says (interpretation of the meaning):
"And the jinn, We created aforetime from the smokeless flame of fire"
[al-Hijr 15:27]
"And the jinn He created from a smokeless flame of fire" [al-Rahmaan 55:15]
And it was narrated in a saheeh hadeeth that 'Aa'ishah said: the
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"The angels were created from light, the jinn were created from
smokeless fire and Adamwas created from that which has been described
to you." (Narrated by Muslim in his Saheeh, no. 2996; also narrated by
Ahmad, no. 24668; by al-Bayhaqi in al-Sunan al-Kubra, no.18207 and by
Ibn Hibbaan, no. 6155).
One of the attributes of the angels is that they were created from
light, and the jinn were created from fire. It was mentioned in the
Qur'aan that Iblees - may Allaah curse him - was created from fire.
This is what Iblees himself said when Allaah, may He be glorified and
exalted, asked him the reason forhis refusal to prostrate to Adam when
Allaah commanded him to do so. He - may Allaah cursehim - said:
" 'I am better than him (Adam), You created me from fire, and him You
created from clay'" [al-A'raaf 7:12; Saad 38:76 - interpretation of
the meaning]. This indicates that he was one of the jinn.
3. Allaah has described the angels in His Book,
where He says (interpretation of the meaning):
"O you who believe! Ward off yourselves and your families against a
Fire (Hell) whose fuel is men and stones, over which are (appointed)
angels stern (and) severe, who disobey not,(from executing) the
Commands they receive from Allâh, but do that which they are
commanded" [al-Tahreem 66:6]
"And they say: 'The Most Gracious (Allaah) has begotten a son (or
children).' Glory to Him! They [whom they call children of Allaah i.e.
theangels, 'Eesaa (Jesus) sonof Maryam (Mary), 'Uzair (Ezra)], are but
honoured slaves. They speak not until He has spoken, and they act on
His Command" [al-Anbiyaa' 21:26-27]
"And to Allaah prostrate all that is in the heavens and all that is in
the earth, of the moving (living) creatures and the angels, and they
are not proud [i.e. they worship their Lord (Allâh) with humility].
They fear their Lord above them, and they dowhat they are commanded"
[al-Nahl 16:49-50]
So it is not possbile forthe angels to disobey their Lord, because
they are protected from sin and they are naturally inclined to obey
Allaah.
4. The fact that Iblees is not one of the angels
means that heis not compelled to obey Allaah. He has freedom of will
just as we humans do. Allaah says (interpretation of the meaning);
"Verily, We showed him the way, whether he be grateful or ungrateful"
[al-Insaan 76:3]
There are also Muslims and kaafirs among the jinn. It says in Soorat
al-Jinn (interpretation ofthe meaning):
"Say (O Muhammad): 'It has been revealed to me that a group (from
threeto ten in number) of jinnlistened (to this Qur'aan). They said:
'Verily, we have heard a wonderful Recitation (this Qur'aan)! It
guides to the Right Path, and we have believed therein, and we shall
never join (in worship) anything with our Lord (Allaah).'" [al-Jinn
72;1-2]
In the same soorah, it states that the jinn said:
"'And indeed when we heard the Guidance (this Qur'aan), we believed
therein (IslamicMonotheism), and whosoever believes in his Lord shall
have no fear, either of a decreasein the reward of his good deeds or
an increase in the punishment for his sins. And of us some are
Muslims (who have submitted to Allaah, after listening to this
Qur'aan), and of us someare Al-Qaasitoon (disbelievers those who have
deviated from the Right Path)'..." [al-Jinn 72:13-14]
Ibn Katheer (may Allaah have mercy on him) said in his Tafseer:
Al-Hasan al-Basri said: Iblees was not one of the angels, not even
for a single moment. He is the father of the jinn, just as Adam (peace
be upon him) is the father of mankind. This was narrated by al-Tabari
with a saheeh isnaad (part 3/89).
Some of the scholars said that Iblees was one of the angels, that he
was the peacock of the angels, that he was the one among the angels
who strove the hardest in worship... and other reports, most of which
come from the Israa'eeliyyaat (stories and reports from Jewish
sources), and some of which contradict the clear texts of the Qur'aan.
Ibn Katheer said, explaining this:
A lot of these reports were transmitted from the Salaf, and most of
them come from the Israa'eeliyyaat, which may be been transmittedin
order to be examined [i.e., as opposed to being accepted as is].
Allaah knows best about the veracity or otherwise of many of them.
Some of them are definitely to be rejected,because they go against the
truth which we hold in our hands. In the Qur'aan we have sufficient so
that we have no need of previous reports, because hardly any of them
are free of distortions, with things added or taken away. Many things
have been fabricated in them, for they did not have peoplewho had
memorized things precisely by heart (huffaaz) who could eliminate the
distortionscreated by extremists and fabricators, unlike this ummah
which has its imaams, scholars, masters, pious and righteous people,
brilliant critics and men of excellent memory who recorded the
hadeeths and classified them, stating whether they were saheeh
(sound), hasan (good), da'eef (weak), mawdoo' (fabricated), matrook
(tobe ignored). They identified the fabricators and liars, andthose
about whom nothing was known, andother kinds of men (i.e., narrators).
All of this afforded protection to the Prophet (peace and blessings of
Allaah be upon him), the Seal of the Messengers and the Leader of
Mankind, so that nothing would be attributed to him falsely and
nothing would be transmitted from him that he did not say or do. May
Allaah be pleased with them and make them pleased [by rewarding them],
and make the Paradise of al-Firdaws their eternal abode. (Tafseer
al-Qur'aan il-'Azeem, 3/90).
And Allaah knows best.

Does the one who goes to a fortune teller and asks him about something become a kaafir?

How can we reconcile between the two following hadeeths?
1 – "Whoever goes to a fortune teller and asks him about something and
believes him, his prayers will not be accepted for forty days."
Narrated by Muslim in his Saheeh.
2 – "Whoever goes to a soothsayer and believes what he says has
disbelieved in that which was revealed to Muhammad." Narrated by Abu
Dawood. The firsthadeeth does not point to kufr whereas the second
hadeeth does.
Praise be to Allaah.
There is no contradictionbetween the two hadeeth. What is meant by the
hadeeth " Whoever goes to a soothsayer and believes what he says has
disbelieved in that which was revealed to Muhammad" is that the one
who asks a soothsayer a question, believing that he tells the truth
and that he knows the unseen, has committed an act of kufr, because he
has gone against the Qur'aan in which Allaah says (interpretation of
the meaning): "Say: "None in the heavens and the earth knows theGhaib
(Unseen) except Allaah" [al-Naml 27:65]. As for the second hadeeth,
"Whoever goesto a fortune teller and asks him about something and
believes him, his prayers will not be accepted for forty days", which
was narrated by Muslim, it does not contain the words "and believes
him".
Thus we learn that if a person goes to a fortuneteller and asks him
anything, his prayer will not be accepted for fortydays, and if he
believes him, then he has committed an act of kufr.
And Allaah is the source of strength. May Allaah send blessings and
peace on our Prophet Muhammad and his family and companions. End
quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh 'Abd al-'Azez ibn baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (2/48)

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Does the one who goes to a fortune teller and asks him about something become a kaafir?

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The Prophet's acts of worship during Hajj -II

4- Heeding Allaah's hudood (limits)
Heeding Allaah's limits is the highest degree of piety. It is an
indication of true belief, and a sign of perfect submission to Allaah.
The Prophet more than anyone else, was a strict observant of Allaah's
limits. He was the most devout of all, and used to glorify Allaah's
sanctities more than any one else, as was seen on many occasions
during Hajj. For example, when he offered Hady, out of consideration
for his companions he did not end his Ihraam, although he orderedthose
who did not offer Hady to end theirs, and to perform Umrah
simultaneously with the Hajj. However, having interpreted his order
merely as anon-obligatory permission, they kept their Ihraam.
Expressing their desire to stay in the state of Ihraam, some of them
said"Do we come to 'Arafah after having sex with our wives?" Upon
hearing this, the Prophet responded: "You know for sure that I am more
devout, more truthful, and more righteous than any of you. Yet, had I
not offered Hady, I would have ended my state of Ihraam. You,
therefore, should end your state of Ihraam." [Al-Bukhaari]
5- His tranquility and submissionto Allaah
Presence of the heart, and submissiveness to Allaah, Almighty, can be
attained only through tranquility and strict discipline of the senses.
The outer appearance in this regard, is an indication of the inner
reality. In his Hajj, the Prophet combined both elements: Firstly, he
attained a presence of the heart. Nothing could divert his attention
away from his rituals, or from showing submission and humility to
Allaah. Standing withhis hands raised close to his chest, he privately
offered his supplication for extended periods of time. Secondly, all
of the Prophet's senses were full of submission and surrenderto
Allaah, Almighty. He would walk quietly in reverence and tranquility
going about his rituals. Jaabir reported: "The Prophet performed
Al-Ifaadhah in tranquility." [Al-Bukhaari] Ibn 'Abbaas reported that
as he and the Prophet were moving together on the Day of 'Arafah, they
heard loud noises, clattering and roars of camels. The Prophet then
pointed hiswhip at the people and said: "Be quiet; haste is no
indication of righteousness!" [At-Tirmithi]
6- Doing plenty of good deeds
Not only did the Prophet enjoined good, he was also keen on doing the
same during the Hajj. This is manifest in his performance of all the
favorable Hajj rituals. He performed Ghusl (ritual body wash) before
assuming Ihraam, wore perfumeupon assuming and ending it,
[Al-Bukhaari], marked and garlanded the sacrificial animal, and
frequently recited talbiyah aloud until he had cast the
Jamaratul-'Aqabah ('Aqabah Stone). [Al-Bukhaari] He also started
Tawaaf as soon as he entered the House, [Al-Bukhaari],walked briskly
in Tawaaf, touched the two corners of the Ka'bah, offered two Rak'ahs
of Tawaaf behind Maqaam Ibraaheem (Ibraaheem's station), [Muslim],
supplicated Allaah on the hills of Safaa and Marwah, ran in the middle
of thevalley, supplicated upon touching the two corners and while
throwing the jamaraat [Al-Bukhaari]. There are many other acts that he
performed.
7- His moderation and equanimity
Islam encourages moderation and censures exaggeration. In fact
equanimity was the most significant attitude of the Prophet in the
Hajj. He abhorred exaggeration—he did neither too much nor too little.
Two acts of worship can be stressed in this regard. Firstly, he
adopted a happy medium between his acts of worship [Al-Bukhaari], and
his responsibility as a leader of the Muslims. However, he did not
neglect his duty to his wives and his household who needed care and
affection. Secondly, he also took equal care of his body and soul.
This is a very important point, as the awe-inspiring surroundings of
the Hajj may compel many people to observe the spiritual and entirely
forget the physical side of their being. The Prophet however, took
very good care of his body. For example, onTarwyah Day he moved closer
to Mina in order to be near 'Arafah [Muslim]; slept during the nights
of 'Arafah and Muzdalifah [Al-Bukhaari]; took breakfast on the Day of
'Arafah [Al-Bukhaari]; but did not offer supererogatory prayers
[Muslim]. He took shelter in adome made from camel hair erected
especially for him, moved between the sacred sites [Al-Bukhaari], and
performed some of the Hajj rituals riding oncamelback [Muslim].
Furthermore, he even had someone who served and helped him. [Ibn
Maajah]
8- Renouncement of the present life
The Prophet renounced the present life and rejected all that was not
vital for the Hereafter. There are countless examples of his
denunciatory attitude towards the present life. Listed are but a few:
He used an old, shabby camel saddled with a piece of velvet hardly
worth four Dirhams(silver currency). He allowed Usaamah Ibn Zayd to
ride behind him on his camel back from 'Arafah to Muzdalifah, and
allowed Al-Fadhl Ibn 'Abbaas to ride behind him from Muzdalifah to
Mina. [Al-Bukhaari]

The Prophet's acts of worship during Hajj -I

Introduction
Hajj is one of the most prominent forms of worship in Islam. It is an
embodiment of true following of the Prophet's example. Unfortunately,
it has recently become apparent that too much emphasis is beingplaced
upon rulings pertaining to common mistakes committedby pilgrims during
Hajj, and to what validates or invalidates thismajor ritual. The fact
that these rulings are indeed important, even necessary (since the
validityof Hajj is largely contingent on them) has made people forget
other equally important aspects of the Prophet's conduct during the
Hajj. As a consequence, pilgrims nowadays perform many acts that do
not exactly follow his guidance.
The main aim of this article is therefore, to give an accurate account
of the Prophet's actsof worship during Hajj, with the hope that this
will help those who wish to accurately follow the Prophet's example.
The Prophet's acts of worship during Hajj
Educating and leading the pilgrims, as well as caring for hiswives and
household did not prevent the Prophet from worshipping Allaah, or from
showing submissiveness to Him.This attitude took various forms,and
here are some of the most significant examples:
1. Realizing and enhancing Tawheed (Islamic monotheism)
Tawheed is one of the fundamental principles of Islam that the Prophet
realized and fostered. This was very evident in his conduct during the
Hajj as it was in his recitation of Talbiyah (saying Labbayka
Allaahumma labbayk), which has become the Hajj motto. It means that
the act of Hajj is offered to Allaah, the One, Who has no associates.
The Prophet continued to recite Talbiyah from the moment he began the
ritual, and until he had cast Jamratul-'Aqabah (Aqabah stone) on the
Slaughter Day (i.e. 'Eed day). His Talbiyah went as follows: "Labbayka
Allaahumma labbayk. Labbayka laa shareeka laka labbayk. Innal-hamda
wan-n'imata laka wal-mulk, laa shareeka lak".
Moreover, the Prophet observed strict devotion in all his deeds. He
always asked Allaah to help him avoid hypocrisy and showing-off. Anas
reported that he heard the Prophet say: "O Allaah, make my Hajj
(pilgrimage) free of hypocrisy and showing-off." [Muslim]
While he was on the hills of Safaa and Marwah, the Prophet supplicated
to Allaah as narrated by Jaabir who said,"The Prophet began by
ascending As-Safaa until the Ka'bah was visible to him, then he faced
Qiblah and said "Laa ilaaha illallaah, Allaahu Akbar" (There is no god
worthy of worship but Allaah, Allaah is the greatest) and repeated
"Laa ilaaha illallaah." There are no associates to Him; He is the
Owner of the universe, to Him we give thanks, He is the Omnipotent;
there is no god worthy of worship but Allaah, the One... "He repeated
this three times until he reached Al-Marwah, where he did the same as
he did on As-Safaa." [Muslim]
The Prophet supplicated Allaah on the Day of 'Arafah saying as
narrated in the authentic hadeeth, "The best invocation is performed
on the Day of 'Arafah, and the best supplication ever offered by me or
by previous apostles is: Laa ilaaha illallaah. There are no associates
to Him; He is the Owner of the universe, to Him we give thanks, He is
the Omnipotent; there is-no god butAllaah, the One." [Muslim]
2. Repudiating the polytheists and insisting on acting differently from them
In many of the Hajj rituals, the Prophet insisted on acting
differently from the polytheists and on following in the footsteps of
our father Ibraaheem . This attitude was culminated by his rejection
of their actions in the sermon hedelivered on the Day of 'Arafah."All
Jaahiliyah (pre-Islamic) traditions are under my feet," the Prophet
declared. [Muslim] Some of the most important rituals that the Prophet
insisted on changing are as follows:
Talbiyah: The polytheists used toassociate other gods with Allaahwhen
they said "Except one associate; he is yours; you own him and whatever
he owns." [Al-Bukhaari] The Prophet made Tawheed (monotheism) pure,
and cast away the association of other gods with Allaah, repudiating
such practice.
Another example of the Prophet's insistence on acting differently from
the polytheists is seen in his stopping with the pilgrims at 'Arafah,
unlike the Quraysh who used to stop at Muzdalifah, saying: "We do not
perform Al-Ifaadah (departure) except from Haram." [Al-Bukhaari]
3. His overwhelming supplication, invocation and humility to Allaah
Supplication has a special status in Islam as it aims at expressing
total submissiveness, surrender and humility to Allaah. The Prophet
said: "Supplication isworship." [Abu Daawood] He used to per-form
supplication during the Hajj more than at anyother time. He would
supplicate Allaah, Almighty, in Tawaaf, and while standing on the
hills of Safaa and Marwah. He also offered lengthy supplications on
the Day of 'Arafah, riding on his camel back, raising his hands close
to his chest as if he were a poor man begging for sadaqah (charity).
He would remain inthat condition from the momenthe had chosen the spot
at whichhe would stop after salaah (prayer) and until sunset. He also
did the same at Al-Mash'ar Al-Haraam (the Sacred Monument) in
Muzdalifah right after he had offered the Fajr (dawn) prayer and
almost until sunrise. [Al-Bukhaari] On the Days of Tashreeq, and when
he had cast the first two jamaraat (pebbles), he would face Qiblah,
raise his hands, and start a prolonged supplication. [Al-Bukhaari and
Muslim]

State of the Righteous Predecessors in Hajj - II

My brothers! Exalted be He, who made His Sacred House a place ofreturn
for the people and [a place of] security, which they frequent and feel
they have not satisfied their desire from it. When Allaah The Almighty
attributed the House to Himself in His Statement (what means): } and
purify My House for those who perform Tawaaf and those who stand [in
prayer] and those who bow and prostrate { [Quran 22:26], the hearts of
those who love their Lord became attached to the House of their
Beloved, to the extent that whenever this Sacred House is mentioned to
them, they are moved by longing for it, and whenever they remember
their remoteness from it, they would moan because of that.
One of the righteous predecessors saw the pilgrims at the time of
setting out for Hajj , thereupon he stood and continued weeping, and
saying , "How weak I am!" Then, he took a deep breath and said, "That
is the grief of him who has no access to the House: then, how should
be the grief of him who has no access to the Lord of the House?"
It is fitting for the one who sees those who find access (to Allaah)--
whereas he does not -- to become anxious, and the one who watches the
travelers to the House of the Beloved -- whereas he is sitting -- to
grieve.
The state of the righteous predecessors in 'Arafaat
My dear reader, the righteous predecessors had various states in
'Arafaat: some of them were overpowered by fear and modesty, others
were attached to the tails of hope, and others were possessed by
longing and anxiety. But all of them were equal in Thikr
(remembrance), supplication, devotion to Allaah The Almighty, private
talk and submission to Him.
Mutarrif and Bakr, sons of 'Abdullaah ibn Ash-Shakheer stood in the
standing place (of 'Arafah). Mutarrif said, "O Allaah! Return not
these in the standingplace (with failure) because of me!" Bakr said,
"How honored and hopeful this standing place is for its people, had it
not been for my presence among them!"
Al-Fudhayl said to Shu'ayb ibn Harb during the season of Hajj, "If you
think there is, in the standing place, anyone worse than you and me,
then you are quite mistaken."
Abu 'Ubaydah Al-Khawaas used to say in the standing place, "How I long
for Him Who sees me and I see Him not." When he grew old, he used to
seize his beard and say, "O Lord! I have grown old. So, please,
emancipate me."
Sufyaan Ath-Thawri used to give priority to hope on this day.According
to Ibn Al-Mubaarak ,"I visited Sufyaan in the evening of (the day of)
'Arafah and he was kneeling, with his eyes shedding tears. He turned
his face to me and I asked him, "Who is the worst state among these
gatherings?" He said, "The one who thinks that Allaah will not forgive
them."
It is narrated from Al-Fudhayl that he looked at the people's
whimpering and weeping on the evening of (the day of) 'Arafah,
thereupon he said, "Tell me: if they went to a man to beg a Daaniq
(one-sixth a Dirham) from him, would he refuse them?" They answered in
the negative, thereupon he said, "By Allaah, forgiveness, in the Sight
of Allaah, is easier than theresponse of that man with the Daaniq."
The state of the righteous predecessors in Tawaaf
According to 'Abd-Al-Majeed ibn Abi Rawwaad " They used toperform
Tawaaf round the House, submissive, remembering (the praises of
Allaah, as motionless) as if there were birds on their heads, clear to
anyone seeing them that theywere in religious service and worship."
Taawoos was one of those in whom this characteristic was visible.
Among the acts of worship to beobserved during Tawaaf is to lower
one's gaze in view of the intermixing between men and women during
Tawaaf. According to Ibn Al-Jawzi "Itshould be known that to lower
one's gaze from the unlawful is obligatory. There are many evils that
have been brought about by unleashing the sight, especially at the
time of Ihraam, where women expose their faces. So, it is due on him,
who fears Allaah The Almighty, to deter his desire in this standing,
out of honoring the intended worship. A lot of people became corrupt
by unleashing their sightin this respect."
Furthermore, it is due on women not to expose their faces during
Tawaaf , even if theyare in the state of Ihraam . It is narrated on
the authority of 'Aa'ishah that she said: "The riders happened to pass
by us (women) while we were with the Messenger of Allaah in the state
of Ihraam; and if they came near us, we would let her outer garment
hang down from her head over her face, and oncethey left, we would
expose it."
It is also due on women not to crowd with men in Tawaaf, but rather
choose the times at which there is not much crowding, as the Mother of
Believers, 'Aa'ishah did: she used to perform Tawaaf in an independent
side of the House, far from the crowds of men. She neither kissed nor
touched the Black Stone, nor touched the Yemeni Corner, in case there
wasa crowd. When her freed slave woman said to her, " O Mother of
Believers! I have performed a seven-round Tawaaf round the House,
touched the Corner twiceor thrice", 'Aa'ishah said to her, "May Allaah
not reward you! May Allaah not reward you! Do you push your way
through the crowds of men? Why have you not glorified Allaah and then
passed by?"
According to Ibn Al-Muhibb At-Tabari, " The conduct of the women of
Makkah and others in that place on the night prior to Friday and at
other times is indeed a wicked evildoing, as regards mixing with men
and pushing between them, let alone their adorning themselves for that
with different kinds of adornment and applying pleasant perfumes,
thereby distracting the pious performersof Tawaaf, and causing the
eyes to look at them. Some, if not most of them, perform Tawaaf with
no socks, and in many cases, it becomes difficult upon men to avoid
touching them. That is indeed a great evil, by which disaster has
become general, and the people seem to have accepted it unanimously."
So, it is due on the servant to deem his Tawaaf far beyond any of
those evils, and not to feel safe from the punishment of impoliteness
and outrageous violation during the standing.
It was said that both Isaaf and Naa'ilah, the known idols, were a man
and a woman belonging to (the tribe of) Jurhum, who entered the Ka'bah
and kissed each other, thereupon they weretransformed into two stones
in their place.

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Mawlana Jalal'Ud-Din Rumi (R.A) - Sufism Biographies

Mawlana Jalal'ud-Din Rumi was born in Balkh in present day Afghanistan
in 1027. His father Baha'ud-Din, was a noted theologian and Sufi. In
1220, when Balkh was threatened bythe invading hordes of Mongols from
Central Asia, Baha'ud Din and hisfamily left Balkh and, travelling via
Khurasan and Syria, reached the province of Rum in central Anatolia,
which isin present-day Turkey. They settled in Qonya, the capital of
Rum, and soon Baha'ud-Din's teaching and preaching met with great
success, even attracting Sultan Ala'ud-Din Kaykubad. Jalal'ud-Din was
broughtup in his father's tradition of learning, and after his
father's death, he was introduced to direct knowledge of God and the
deeper mysteries of spiritual life by Shaykh Burhan'ud-din Muhaqiq
al-Tirmidhi. Under Shaykh al-Tirmidhi's guidance, Rumi underwent many
spiritual retreats of fortydays each, until he was awakened and
enlightened.
In 1244 Rumi met another spiritual master,Shams'ud Din of Tabriz, who
transformed him completely. There was measureless love between the
two. After Shams'ud-Din's death, Rumi met several more spiritual
masters. It was one of his close followers, Husam'ud-Din Chalabi who
inspired Rumi to record his entirewisdom on paper for his followers.
Rumi acceded to this wish and started dictating his famous Mathnavi-ye
Ma'navi to Husam'ud-Din, which continued until his death in 1273. The
Mathnavi is considered by the Sufis to be a spiritual commentary on
the Quran in the Persian language. For example, Mawlana Jalal'ud-Din
Rumi says:
"Every prophet has received from him the guarantee:
Seek help with patience and prayer.
Come, ask of Him, not anyone except Him.
Seek water in the sea; do not seek it in the dry river-bed."
and
"What is unification?
To burn one's self beforethe one."
and
"I have remained for thesake of betterment,
In the prison of this world.
What have I to do with the prison?
Whose money have I stolen?"

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There is no regular Sunnah prayer before Jumu’ah

Is there any Sunnah prayer before or after Jumu'ah?
Praise be to Allaah. There is no regular Sunnah prayer before Jumu'ah
according to the more correct of the two scholarly opinions, but it
prescribed for the Muslim, when he comes to the mosque, to pray
whatever Allaah enables him to pray, saying salaam after each two
rak'ahs, because the Prophet (peace and blessings of Allaah be upon
him) said: "The prayers of the night and the day [i.e., other than the
obligatory prayers] are two by two." (Narrated by Imaam Ahmad and the
authors of Sunan with a hasan isnaad; the original is to be found in
al-Saheeh without any mention of the day.)
And many saheeh reports indicate that what is prescribed for the
Muslim when he comes to the mosque on Friday is to pray whatever
Allaah wills he should pray before the imaam comes out. The Prophet
(peace and blessings of Allaah be upon him) did not specify whether it
should be two or four ormore. All of that is good, but the minimum is
two rak'ahs to "greet the mosque."
With regard to after Jumu'ah, there is a regular Sunnah prayer, the
minimum of which istwo rak'ahs and the maximum is four, because the
Prophet (peace and blessings of Allaah be upon him) said, "Whoever
among you prays after Jumu'ah, let him pray four (rak'ahs)" (narrated
by Muslim, al-Jumu'ah, 8881). And he (peace and blessings of Allaah be
upon him) used to pray two rak'ahs after Jumu'ah in his house. May
Allaah help us all to do that which pleases Him.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have
mercy on him), part12, vol. 386

Praying during the imaam’s khutbah

If a person is praying two rak'ahs on Friday (atJumu'ah) then the
imaam comes in, should he stop praying or not?
Praise be to Allaah.
It seems to me, and Allaah knows best, that ifyou have already
prayedone rak'ah with its two prostrations, then you should complete
your prayer quickly, because of the hadeeth of Abu Hurayrah (may
Allaah be pleased with him), that the Prophet (peace and blessings of
Allaah be upon him) said: "Whoever catches up with one rak'ah of the
prayer has caught up with the prayer." (Agreed upon).
But if the khateeb starts his khutbah before you have completed the
first rak'ah with its two prostrations, then you should stop your
prayer, because of the obligation to listen to the khateeb.
Shaykh Dr. Khaalid ibn 'Ali al-Mushayqih.

It is not permissible to stay away from Jumu‘ah prayer without an excuse

I graduated as a radiology technician in the Norton Hospital in
America. They offered me a job last week, but it seems that they will
not give me a day off on Fridays to perform Jumu'ah prayer. What is
the ruling?
Praise be to Allah.
It is obligatory on the one who can hear the call to prayer on Friday
and is one of those for whom Jumu'ah is obligatory -- that is he is a
male, Muslim, accountable and free (not a slave) -- to respond to the
call. Allah,may He be exalted, says (interpretation of the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salat (prayer) on the dayof Friday (Jumuah prayer), come to the
remembrance of Allah (Jumuah religious talk (Khutbah) and Salat
(prayer)) and leave off business (and every other thing), that is
better for you if you did but know!"
[al-Jumu 'ah 63:9].
And the Prophet (blessings and peace of Allah be upon him) said:
"People must cease neglecting Jumu'ah, or Allaah will put a seal over
their hearts and they will truly be among the negligent." Narrated by
Muslim, 865.
Secondly:
There are some excuses that make it permissible for a Muslim to miss
Jumu'ah prayer, such as being sick or doing essential work that he
cannot leave in order to offer Jumu'ah prayer, as in the case of one
who istreating the sick or dealing with emergency cases in the
hospital, or one who works as a security guard for a place of great
importance, and other such jobs.
This has been discussed previously in the answerto question no. 36530
Based on that, if your presence in the hospital at the time of Jumu'ah
prayer is necessary for dealing with emergency and accident cases, and
there is no one else you can do this job apart from you, then there is
nothing wrong with your not attending Jumu'ah prayer in that case, and
you may pray it as Zuhr.
But if your staying in thehospital at that time is not necessary,
because there are others who could do the work besides you, then there
is no excuse for you to miss Jumu'ah prayer, and you have to do look
for another job which will not conflict with your Islamic duty. If a
person gives up something for the sake of Allah, Allah will compensate
him with something better than it.
We ask Allah to make what is good easy for you wherever it is.
And Allah knows best.

It is not permissible to stay away from Jumu‘ah prayer without an excuse

Can a person be excused if he does not pray Jumu'ah or pray in
congregation in the mosque, if there is turmoil in his country and he
fears for himself if he goes to the mosque, and is afraid that he may
be killed, imprisoned or beaten? As these reasons valid excuses for
him not praying Jumu'ah or offering prayers in congregation?.
Praise be to Allaah.
We ask Allaah to set the affairs of the Muslims straight, and keep us
and you away from places of turmoil and trials, and to unite them on
the truth, and grant them victory against their enemies, for He is
able to do that.
Praying in congregation in the mosque is obligatory for men who are
able to do that, and there is a great deal of evidence for that which
has been explained in the answers to questionsno. 120 and 8918 .
The obligation of performing prayers in congregation and Jumu'ah
prayers is dependent upon there being no danger to a person's life or
wealth orfamily, because Allaah says (interpretation of the meaning):
"and [Allaah] has not laid upon you in religionany hardship"
[al-Hajj 22:78]
"Allaah intends for you ease, and He does not want to make things
difficult for you"
[al-Baqarah 2:185]
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/366):
The one who is afraid is excused for not praying in congregation or
praying Jumu'ah, because the Prophet (peace and blessings of Allaah be
upon him) said: "Valid excuses are fear and sickness."
Fear is of three types: fear for oneself, fear for one's wealth or
property, and fear for one's family. End quote.
If a person fears that he may be killed or arrestedand imprisoned
unlawfully, then this is regarded as a valid excuse for his not
praying in congregation or praying Jumu'ah, and he may offer these
prayers in his house in order to protect himself.
But if he prays Jumu'ah in his house, then he should pray it as Zuhr
with four rak'ahs, not like Jumu'ah prayer.
And Allaah knows best.

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Should he stop praying in the mosque because he fears for himself?

Can a person be excused if he does not pray Jumu'ah or pray in
congregation in the mosque, if there is turmoil in his country and he
fears for himself if he goes to the mosque, and is afraid that he may
be killed, imprisoned or beaten? As these reasons valid excuses for
him not praying Jumu'ah or offering prayers in congregation?.
Praise be to Allaah.
We ask Allaah to set the affairs of the Muslims straight, and keep us
and you away from places of turmoil and trials, and to unite them on
the truth, and grant them victory against their enemies, for He is
able to do that.
Praying in congregation in the mosque is obligatory for men who are
able to do that, and there is a great deal of evidence for that which
has been explained in the answers to questionsno. 120 and 8918 .
The obligation of performing prayers in congregation and Jumu'ah
prayers is dependent upon there being no danger to a person's life or
wealth orfamily, because Allaah says (interpretation of the meaning):
"and [Allaah] has not laid upon you in religionany hardship"
[al-Hajj 22:78]
"Allaah intends for you ease, and He does not want to make things
difficult for you"
[al-Baqarah 2:185]
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/366):
The one who is afraid is excused for not praying in congregation or
praying Jumu'ah, because the Prophet (peace and blessings of Allaah be
upon him) said: "Valid excuses are fear and sickness."
Fear is of three types: fear for oneself, fear for one's wealth or
property, and fear for one's family. End quote.
If a person fears that he may be killed or arrestedand imprisoned
unlawfully, then this is regarded as a valid excuse for his not
praying in congregation or praying Jumu'ah, and he may offer these
prayers in his house in order to protect himself.
But if he prays Jumu'ah in his house, then he should pray it as Zuhr
with four rak'ahs, not like Jumu'ah prayer.
And Allaah knows best.

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Key Advice for the Newly Wed

Based on the advices of Shaykh Muhammad Saleem Dhorat
prepared by Brother Aslam Patel
"You have never seen anything better than marriage for those who
love." (Ibne Mãjah)
Shaykh Muhammad Saleem Dhorat dãmat barakãtuhum advises:
1 . Every action is dependant upon intention. When marrying, both
partners should therefore make a firm intention to accomplish the
followingobjectives:
*. Following the Sunnah of our beloved Nabee Muhammad s.
*. Safeguarding oneself from sins.
*. Parenting pious children.
2 . When marrying, each becomes the other's lifetime companion.
Eachshould understand and appreciate that Allah S has brought them
both together and that their destiny in life has now become one.
Whatever the circumstances: happiness or sorrow; health or sickness;
wealth or poverty; comfort or hardship; trialor ease; all events are
to be confronted together as a team with mutual affection and respect.
No matter how wealthy, affluent, materially prosperous and
"better-off" another couple may appear, one's circumstances are to be
happily accepted with qanã'at ( contentment upon the Choice of Allah
S). The wife should happily accept her husband, his home and income as
her lot and should always feel that her husband is her true beloved
and best friend and well-wisher in all family decisions. The husband
too should accept his wife as his partner-for-life and not cast a
glance towards another.
3 . Nowadays, the husband reads about, and is well-informed of his
rights and demands them. Similarly, the wife reads of her rights and
expects them. However, both should concentrate on being aware of each
other's rights and then strive to fulfil them. This is the
prescription for a prosperous marriage andeverlasting love.
4 . During the first year ofmarriage, the couple must try and spend as
much time as possible together. This is especially true for the first
two months as it provides an opportunity to understand each other's
temperaments and establishes a firm foundation which contributes
towards securing a prosperous marriage.
5 . The couple (especially the husband) must make a point to arrive
home early after 'Ishã Salãh and scrupulously avoid the habit of
socialising with friends late into the evening. Wherever possible,
business, employment and other activities should be concluded
beforehand orcurtailed in order to set aside time for spending
together.
6 . Mutual respect between husband and wife should not be lost. They
should each be veryparticular about following the Deen right from the
initial stages of married life. This will alsoensure a religious
environment for the children to be nurtured in, contributing greatly
towards their successful upbringing.
7 . True and everlasting prosperity is only possible for Muslims when
they follow the Sunnah of Rasoolullah s in all affairs. The couple
too, should adhere to theteachings of Rasoolullah s in all their
matters and abstain from anything which contradicts them. Careful
attention should be given to this in their intimate relationship
too.Inshã'allah this will be anassured approach to acquiring the
blessing of pious offspring.
8 . In the initial stages of marriage, the love between the couple is
a physical bond, wherein emotional changes take place all the time.
Despitegreat passion and physical love for each other, affection
between the couple is not yet well established or on a rational basis.
Such rational love comes after many years together. It istherefore
extremely important for the husband not to succumb to emotional
weaknessesat the onset and let the marriage waver towards an
irreligious direction. Both the husband and wife should make a pledge
to each other to steadfastly follow the Deen, especially in the
performance of Salãh and in avoiding all sins.
9 . Marriage is like the weather, forever changing. Sometimes it
iscloudy and rainy, life appears gloomy, then thesun appears and rays
of happiness break throughbringing joy. At times, one experiences
rain, wind and sunshine all in one day. Such is life, and like the
seasons, we go through different experiences. The secret isto remain
devoted and steadfast to one's Deen and spouse.
10 . The husband should be sympathetic to the fact that his wife has
left her parents, brothers andsisters to start a new life with him.
Her sacrifice and her feelings should be respected and joy should be
felt by both partners at the expansion of their families.
Just as the wife should treat her husband's parents as her own, he
should also extend affection, courtesy and respect to his new in-laws.
11 . As soon as one experiences a problem, no matter how trivial,
which remains unresolved for more thanthree days, consult a person who
is both knowledgeable and yoursincere well-wisher.

Marriage Breakdown

Nowadays, the general trend governing marriages is that the husband
views his responsibility towards hisfamily as being a purely
materialistic one i.e. to provide financially for them (a house, car,
clothes, etc). This attittude is resulting in many marriages breaking
down since many husbands are seriously deficient in not spending
sufficient time with their families – in communicating and interacting
with the family and children. Islam presents a different viewof the
role of the husband, where he is made responsible for the Islamic
nurturing and development of his wife and children as well as their
psychological and moral welfare.
In actual fact the time which he spends with hisfamily is not only a
responsibility but an act of Ibaadat for which he will be rewarded.
Sad to note that despite this, many husbands become restless and seek
every opportunity to withdraw from their families by, among other
things:
*. Spending a great deal of time watching sportson TV
*. Spending many afternoons and evenings 'with the boys' at THE CLUB
*. Going off at weekends to play golf or fishing.
It also often transpires that if the wife (reluctantly) agrees to an
arrangement allowing the husband regular time'with the boys' the
opportunity is used for other purposes e.g. conducting illicit
relationships (adultery), etc.
He seeks more and more to be away from his family and should the wife
raise even the mildest objection, he usually reacts with a great
temper tantrum. Sadly, many wives endure this torture of loneliness
and neglect with a great deal of bitterness and sorrow, tolerating
their miserablecondition because they have no where else to go. How
often have you heard a tearful wife say, 'He's got more time for his
friends than for me'.
BROTHER HEED THIS WARNING:
If you are guilty of this type of behaviour then you will have no one
but yourself to blame if your marriage hits the rocks. CHANGE NOW!
There can never be a limit to the love and attention that you can give
to your wifeand children. Aside from Deeni activities and basic
business activities, devote yourselves towards your wife and children.
It will pay excellent dividends.
Allah's Messenger (Sallallaahu layhi Wasallam) said, 'The best of you
is he who is best to his family'. (Mishkat)

The Bond of Holy Love

An extract from Az-ZaujusSalih (The Pious Husband)by Mujlisul Ulama of
South Africa
The Prophet صلى الله عليه وسلم said: "The noblest of you are those who
are the noblest to their families…"
"Verily, among the most perfect Believers in Iman are those who are
best incharacter and kindest to their wives."
Even lifting a morsel of food to the mouth of the wife has been given
the significance of ibadat. It is an act of love by which the husband
derives thawab (reward in the Hereafter).
It was part of the Uswah Hasanah (Noble character) of the Prophetصلى
الله عليه وسلم to engage in light hearted talk with his wives. Hadhrat
Abu Hurairah رضى الله تعالى عنه said:
Allah loves a man who caresses his wife. Both of them are awarded
thawab because of this loving attitude and their rizq (earning) is
increased."
A man is rewarded for even a drink of water he presents to his wife.
According to the Prophet صلى الله عليه وسلم the mercy of Allah Ta'ala
cascades on a couple when the husband glances at his wife with love
and pleasure and she returns his glance with love and pleasure.
When a husband clasps the hand of his wife withlove their sins fall
from the gaps between their clasped fingers. Even mutual love between
husband and wives serve as a kaffara (expiation) for sins. The Prophet
صلى الله عليه وسلم said:
"When a man enters his home cheerfully, Allah creates, as a result of
his happy attitude, an angel who engages in istighfar (prayers of
forgiveness) on behalf of the man until the day of Qiyamah."
May Allah give us the ability to act upon the above, ameen.
Al-Mar'atus Salihah (The Pious Wife) is also published by Mujlisul
Ulama, both books can befound in the English language and have been
described as the islamic prescription for a happy and successful
marriage , the blessings and rewards of which extend into even the
Hereafter.

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Ruling on singling out ‘Ashoora for fasting

Is it permissible to fast 'Ashoora' only without fasting the day
before orthe day after?.
Praise be to Allaah.
Shaykh al-Islam [Ibn Taymiyah] said: Fasting the day of 'Ashoora' is
expiation for one year, and it is not makrooh to single out this day
for fasting. Al-Fataawa al-Kubra, part 5.
In Tuhfat al-Muhtaaj by Ibn Hajar al-Haythami it says: There is
nothing wrong with fasting 'Ashoora' on its own. Part 3, Baab Sawm
al-Tatawwu'.
The Standing Committee was asked this question and replied as follows:
It is permissible to fast the day of 'Ashoora' on its own, but it is
better to fast the day before it or the day after it. This isthe
Sunnah that is proven from the Prophet(peace and blessings of Allaah
be upon him), as he said, "If I am still alivenext year, I will
certainly fast the ninth." Narrated by Muslim, 1134.
Ibn 'Abbaas (may Allaah be pleased with him) said: He meant, along
with the tenth.
And Allaah is the Source of strength.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta', 11/401.

How can one who is afflicted with calamity know whether it is a punishment or a test to raise him in status?

If a calamity befalls a Muslim, how can we know whether it is a
punishment for his sins or a test to raise him in status?.
Praise be to Allaah.
According to the Qur'an and Sunnah, there are two direct causes for
calamities and trials, in addition to the wisdom of Allah, may He be
exalted, in what He wills and decrees.
The first reason is:
Sins and acts of disobedience that the person has committed, whether
they constitute kufr or are no more thanregular sins or are majorsins.
Allah, may He be glorified and exalted, will test the one who
committed them with calamity by way of requital and immediate
punishment (i.e., in this world).
Allah, may He be glorified and exalted, says (interpretation of the
meaning): "…but whatever of evil befalls you, is from yourself"
[an-Nisa' 4:79]. The commentators said: i.e., because of your sin.
And He, may He be glorified and exalted, says (interpretation of the
meaning): "And whatever of misfortune befalls you, it is because of
what your hands haveearned. And He pardons much" [ash-Shoora 42:30].
End quote from Tafseer al-Qur'an al-'Azeem, 2/363
It was narrated that Anas(may Allah be pleased with him) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If Allah wills good for His slave, He hastens his punishment in this
world, and if He wills bad for His slave, He withholds from him (the
punishment for) his sin, until He requites him for it on the Day of
Resurrection."
Narrated and classed as hasan by at-Tirmidhi (2396); classed as
saheehby al-Albaani in Saheeh at-Tirmidhi.
The second reason is:
That Allah, may He be exalted, wants to raise instatus the patient
believer, so He tests him with calamity so that he will bear it
acceptance and patience, then He will be given the rewardof those who
are patientin the Hereafter, and willbe recorded with Allah as one of
the victorious. Calamities befell the Prophets and the righteous
persistently, and Allah, may He be exalted, made it an honour for them
by means of which they attained high status in Paradise. Hence it says
inthe saheeh hadeeth from the Prophet (blessings and peace of Allah be
upon him): "If a certain status has previously been decreedby Allaah
for a person, and he does not attain itby his deeds, Allaah afflicts
him in his body or wealth or children."
Narrated by Abu Dawood, 3090; classed assaheeh by al-Albaani in
as-Silsilah as-Saheehah, no. 2599.
It was narrated from Anas ibn Maalik (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
"Great reward comes with great trials. When Allah loves a people, He
tests them, and whoeveraccepts it attains His pleasure, whereas
whoever shows discontent with it incurs His wrath."
Narrated and classed as hasan by at-Tirmidhi (2396); classed as
saheehby al-Albaani in as-Silsilah as-Saheehah, no. 146
The two reasons are mentioned together in the hadeeth of 'Aa'ishah
(may Allah be pleased with her), according to which the Prophet
(blessings and peace of Allah be upon him) said: "Nothing befalls a
believer, a (prick of a) thorn or more than that, but Allaah will
raise him one degree in status thereby, or erase a bad deed."
Narrated by al-Bukhaari (5641) and Muslim (2573).
Moreover, in most cases these two causes exist together rather than
either of them occurringon its own.
Do you not see that if Allah tests a person with calamity because of
his sin, and he bears it with patience and gratitude, Allah, may He be
exalted,will forgive him his sin, raise him in status in Paradise and
give him the reward of those whoare patient and seek reward with Him?
When Allah tests a person with a calamity so that he will reach the
lofty status that He has decreed for him in Paradise, his previous
sins are expiated and it is regarded as requital for those sins in
this world, so the requital will not be repeated for him in the
Hereafter. This is what happened to some of the Messengers and
Prophets, such as Adam (peace be upon him) and Yoonus (peace be upon
him): Allah, may Hebe glorified and exalted,tested Adam with expulsion
from Paradise,and He tested Yoonus ibn Matta with being swallowed into
the belly of the fish. But by meansof these tests, Allah raised them
in status because of their patience and seeking reward with Him, may
He be exalted. It was expiation for what each of them had done of
going against His command (blessings andpeace of Allah be upon both of
them).
This proves that requital in this world is not separate from the
requital in the Hereafter.These two reasons are mentioned together in
many saheeh Prophetic hadeeths, such as that which was narrated by
Sa'd ibn Abi Waqqaas (may Allah be pleased with him) who said: I said:
O Messenger of Allah, who among the people are most sorely tested? He
said: "The Prophets, then the next best and the next best. A man will
be tested according to his level of religious commitment. If his
religious commitment is solid, his test will be more severe, but if
there is any weakness in his religiouscommitment, he will be tested
according to his level of religious commitment. And calamity will
continue tobefall a person until he walks on the earth with no sin on
him."
Narrated by at-Tirmidhi (2398) who said: (It is) hasan saheeh.
Nevertheless, one of these two reasons may be more apparent in some
kinds of tests than the other. That may be understood by looking at
the circumstances of the calamity.
If the one who is affected is a kaafir, then his calamity cannot be
toraise him in status, because the kaafir will have no weight before
Allah on the Day of Resurrection. But there may be a lesson and a
reminder for others in that, not to do what he did. Or it may be an
immediate punishment for him in this world, in addition to what is
stored up for him in the Hereafter. Allah, may He be exalted, says
(interpretation of the meaning):
"Is then He (Allah) Who takes charge (guards, maintains, provides,
etc.)of every person and knows all that he has earned (like any other
deities who know nothing)? Yet they ascribe partners to Allah.Say:
"Name them! Is it that you will inform Him of something He knows not
in the earth or is it (just) a show of false words." Nay! To those who
disbelieve, their plotting is made fairseeming, and they have been
hindered from the Right Path, and whom Allah sends astray,for him,
there is no guide.
For them is a torment in the life of this world, and certainly, harder
is the torment of the Hereafter. And they haveno protector against
Allah"
[ar-Ra'd 13:33-34].
But if the one who is affected is a Muslim whocommits sin openly or is
a blatant evildoer, then it is most likely that he is being requited
and punished with this calamity, because expiation of sins comes
before raising in status, and the sinner is in greater need of
expiation for his sins than of being raised in status.
On the other hand, if theMuslim is a devoted worshipper, obedient and
righteous, and thereis nothing between him and Allah but true
'uboodiyyah (servitude), gratitude, praise, repentance and submission
to Him, may He be glorified, then it ismost likely that this calamity
is a kind of honour and raising in status, and people are the
witnesses of Allah onearth. If they know him to be righteous, then
they may give him the glad tidings of raised status before Allah if he
is patient in bearing the calamity.
But if the one who is affected shows displeasure and panic, then it
cannot be thought that his calamityis an honour from Allah to raise
him in status, because Allah, may He beglorified, knew that he would
not be patient and accept it with contentment. So in this case it is
most likely that it is a requital and punishment. One of the righteous
said: The sign of calamity by way of punishment and requitalis lack of
patience when a calamity befalls, and panic and complaining to people.
And the sign of calamity by way of expiation and erasing ofsins is
beautiful patiencewithout complaining, panic or impatience, andlack of
reluctance in fulfilling commands and doing acts of worship.
The sign of calamity by way of raising a person in status is
contentment and acceptance, peace of mind, and patience in accepting
the will of Allah until relief comes. End quote.
All of this is merely circumstantial evidence that one may ponder in
order to learn something of the wisdom of Allah, may He be exalted,
that is behind calamities and trials. But he cannot be certain as to
which is thecase with regard to himself or other people who are
afflicted with calamities.
Perhaps it is more important than all of these details to note thatthe
practical benefit thatone should think about is that every calamity
and test is good for him and will bring reward if he is patient and
seeks reward with Allah, and that every test and calamity is bad for
him ifhe panics and get angry.If he trains himself to bear calamities
with patience and to be content with the decree of Allah, after that
it will not matter if he knows the reason for the calamity or not.
Rather itis always better for him to concern himself with his sins and
shortcomings and to look for some mistake that he has committed, for
all of us make mistakes. Who among ushas not been negligent in his
duties towards Allah, may He be exalted? If Allah, may He be glorified
and exalted,caused the Muslims to suffer the calamity of many of them
being killed on the day of Uhud, even though they were the Companions
of the Prophet (blessings and peace of Allah be upon him) and the best
of mankind after the Messengers and Prophets, because they had gone
against the command of the Prophet(blessings and peace of Allah be
upon him), thenhow can anyone think after that that he is entitled to
be raised in status for anything that befalls him? When Ibraaheem ibn
Adham (may Allah have mercy on him) saw strong winds and clouds
building up in the sky, he would say: This is because of my sins; if I
depart from among you, it will befall you.]
So how about us with allour shortcomings and sins?
And even more important than all of that is that one should always
think positively of one's Lord, in all situations, for whatever comes
from Allah, may He be glorified and exalted, is good and He is the
Protector of the pious and Oft-Forgiving.
We ask Allah, may He be exalted, to have mercy on us and forgive us,
to teach us that which will benefit us and reward usfor our
calamities, for Heis All-Hearing and answers prayers.

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First Words of a Little Girl

The following incident was mentioned by a Shaikh from Toronto, Canada.
The incident is about his 18 months old daughter. The shaikh also has
a son who is about 3 years old. The shaikh has already started
teaching the young son about Quran and ahadith without wasting any
time. Mashallah, the boy has already memorized surah Fatiha and
variousother surahs. One day, his young daughter whois only 18 months
old was sitting beside the son while he was asked to recite surah
Fatiha by the shaikh. This little girl is pronouncing her first words
clearly in these days. Now, when the sonrecited the 5th verse of surah
Fatiha untill"Ihdina Sirat...", the small girl suddenly said"Al
Mustaqim" and completed the verse. Subhanallah! How blessed is this
child whose first words are among the words of the Holy Quran, which
she learned through her father when he was teaching her brother.
It is very important to teach Islam to our children in their early
childhood. We can easilybend trees in any direction when they are
still small. But when the trees become big and tall, 10 people pushing
together is unable to bend them. Similarly, teaching the children when
they are young is necessary so that they go towards the right
direction.

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A Crocodile Testifies

It is related that an Arab who was a huntsman had caught a
land-crocodile, which hewas carrying to his house as food for his
family and children. While he was on the way, he suddenly perceived a
large gathering of people and asked for the cause of it. The people
replied"Muhammad, the son of 'Abdullah (Sallallahu 'alayhi wa sallam)
is hereand claims to be a prophet." The Arab forcibly entered the
crowd, went up to Muhammad, and said"Ya Muhammad, I shall not believe
you until thiscrocodile believes," and threw the land-crocodileat
Rasulullah's feet; but itwanted to run away; therefore his holy and
prophetic lordship (Sallallahu 'alayhi wa sallam) exclaimed"Lizard,
approach." The animal obeyed, replying in eloquent and distinct
language "I await your commands with pleasure." His lordship asked
"Whom worshippest thou?" The animal replied "I worship Allah, whose
throne is in heaven whose dominion is on earth, whose power is inthe
sea, whose mercy is in paradise, and whose punishment is in hell."
Rasulullah asked, "Who am I?" The animal said,"You are the Rasul of
theLord of both worlds and the seal of Prophets; blessings be on you!
Whoever believes you will be saved, and whoever accuses you of
falsehood will be damned." When the huntsman heard these words of the
crocodile he took the finger of astonishment between the teeth of
meditation, and said "After this I wish for no other proof of your
veracity. I testify that there is no god but Allah, and I testify that
you are His servant and his Rasul. This professionI now make
externally and internally. I swear by Allah that when I first
approached you, there was no man on the face of the earth whom I hated
more than you' now, however, I love you more than my own eyes, ears,
father, mother, and children. Hisholy and prophetic lordship
(Sallallahu 'alayhi wa sallam) replied, "Thanks and praises be to
Allah, who has shown you the right way."

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