1. When someone's child dies
-
Prophet (SAW)'s Prayers
When someone's child dies
Recite:
الْحَمْدُ لِلَّهِ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
This can also be read when any calamity befalls. By saying so,
Allahinstructs His angels to build a house for His servant in Jannah
and to name it "Bait-ul-Hamd" (House of Praise).
(Hisnul Hasin from Tirmidhi)******************************************
2. When burrying the dead
-
Prophet (SAW)'s Prayers
When burying the dead
Recite:
بِسْمِ اللَّهِ وَبِاللَّهِ وَعَلَى مِلَّةِرَسُولِ اللَّهِ
"In the name of Allah andwith His aid and on the Madhab (deen) of the
Rasul of Allah I place him in the grave".
(Hisnul Hasin)
After the burial recite Surah Fatiha and the beginning of Surah
Baqarah at the head side and the last ayats of Surah Baqarah at the
feet.
(Mishkat)
Stay a little while at the grave side and ask Allah for forgiveness
for the dead and make dua that he remains firm at the time of
questioning by the angels.
(Hisnul Hasin from Abu Dawood etc)
******************************************
3. When entering the cemetery
-
Prophet (SAW)'s Prayers
When entering the cemetry
السَّلَامُ عَلَيْكُمُ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا
وَلَكُمْ أَنْتُمُ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ
"Oh inmates of the graves, salaam on you. Allah forgive us and you
all. You left first and we will be coming later".
Or
السَّلَامُ عَلَيْكُمُ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ
وَالْمُسْلِمِينَ وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ
نَسْأَلُ اللَّهَ لَنَا وَلَكُمُ الْعَافِيَةَ
"Oh Muslims residing here, salaams on you, by the will of Allah we
will also be coming to you. We seek safety for us andyou".
(Muslim)
******************************************
Tuesday, December 25, 2012
Hadees - , 39 hadith found in ' Prayer in Congregation ' of Malik's Muwatta.
Yahya related to me fromMalik from Nafi from Abdullah ibn Umar that
the Messenger of Allah, may Allah bless him and grant him peace,
said,"Prayer in congregation is better than the prayer of a man by
himself by twenty-seven degrees."
8.1.2
Yahya related to me fromMalik from Ibn Shihab from Said ibn
al-Musayyab from Abu Hurayra that the Messenger of Allah, may Allah
bless him and grant him peace, said, "Prayer in congregation is better
than the prayer of one ofyou on his own by twenty-five parts."
8.1.3
Yahya related to me fromMalik from Abu'zZinad from al-Araj from Abu
Hurayra that the Messenger of Allah, may Allah bless him and grant him
peace, said, "By Him in whose hand myself is! I had in mind to order
firewood to be collected, then to order the prayer to be called, and
to appoint a man to lead the people in prayer, andthen to come up
behind certain men and burn their houses down aboutthem! By Him in
whose hand myself is! If one of them knew that he would find a meaty
boneor two good legs of meat, he would be present at isha.''
8.1.4
Yahya related to me fromMalik from Abu'n-Nadr, the mawla of Umar ibn
Ubaydullah from Yusr ibnSaid that Zayd ibn Thabit said, "The most
excellent prayer is your prayer in your house, except for the
prescribed prayers."
8.2.5
Yahya related to me fromMalik from Abd ar-Rahman ibn Harmala al-Aslami
from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless
him and grant him peace, said, "What separates us from the hypocrites
is being present at isha and subh. They cannot do it," or words to
that effect.
8.2.6
Yahya related to me fromMalik from Sumayy, the mawla of Abu Bakr ibn
Abd ar-Rahman from AbuSalih from Abu Hurayra that the Messenger of
Allah, may Allah bless himand grant him peace, said, "If a man who is
walking along a road finds a branch of thorns on the road and
removesit, Allah thanks him for doing it and forgives him." He also
said,"Martyrs are five: the onekilled by a plague, the one killed by a
disease ofthe belly, the one who drowns, the one killed bya collapsing
building, and the martyr in the path of Allah.' He also said, "If
people knew what there was in the call to prayer and the first row,
and they could find no other way exceptto draw lots for it, they would
draw lots for it. And if they knew what there was in doing dhuhrat its
time, they would race each other to it. Andif they knew what there was
in the prayers of ishaand maghrib, they wouldcome to them even if they
had to crawl .
8.2.7
Yahya related to me fromMalik from Ibn Shihab from Abu Bakr ibn
Sulayman ibn Abi Hathmathat Umar ibn al-Khattab missed Sulayman ibn
Abi Hathma in the subh prayer. In the morning he went to the market,
and Sulayman's house was between the market and the Prophet's mosque.
He passed ash-Shifa, Sulayman's mother, and said to her,"I did not see
Sulayman at subh." She replied, "Hespent the night in prayer and his
eyes overcame him. Umar said, "I would rather be present at subhthan
stand the whole night in prayer.
8.2.8
Yahya related to me fromMalik from Yahya ibn Said from Muhammad ibn
Ibrahim that Abd ar-Rahman ibn Abi Amra al-Ansari said that Uthman ibn
Affan came to the isha prayer and seeing only a few people in the
mosque, he lay down at the back of the mosque to wait for the number
of people to increase. Ibn Abi Amra went and sat down beside him and
Uthman asked him who he was, so he told him. Uthman said, "What have
you memorised of the Qur'an?", and he told him. Uthman said, "If
someone is present at isha, it is as if he had stood in prayer for
half a night, and if some one is present at subh, it is as if he had
stood in prayer for a whole night.
8.3.9
Yahya related to me fromMalik from Zayd ibn Aslam from a man of the
Bani'd-Dil called Busr ibn Mihjan from his father Mihjan that he was
in a gathering with the Messenger of Allah, may Allah bless him and
grant him peace, and the call toprayer was made. The Messenger of
Allah, may Allah bless him and grant him peace, rose and prayed and
then returned. Mihjan remained sitting and did not pray with him. The
Messenger of Allah, may Allah bless him and grant him peace, said,
"What prevented you from praying with the people?Aren't you a muslim?"
He said, "Of course, Messenger of Allah, but I have already prayed
withmy family." The Messenger of Allah, may Allah bless him and grant
him peace, said, "When you come, pray with the people, even if you
have prayed already."
8.3.10
Yahya related to me fromMalik from Nafi that a man asked Abdullah ibn
Umar, "Sometimes I pray in my house, and then catch the prayer with
theimam. Should I pray with him?" Abdullah ibn Umar said to him,
"Yes," and the man said, "Which of them do I make my prayer?" Abdullah
ibn Umar said, "Is that up to you? It is up to Allah. He will decide
on whicheverof them He wishes."
--
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Story - , Moons Peak [FINISHED]- Snow White (chapter 18)
I was beginning to think he'd given up on me.
What was worst was the pain emanating through my body as my feverish
skin amped up higher than a normal human being was capable of even
having. My temperature was close to400 degrees, and I was sure I
should have been dead by now.
We arrived at our new destination, still without the luxury of a warm
bed, or even a shower. Still with open air surrounding us and
never-ending pine trees.
We'd made a living in thewoods I realized – away from sanctuary, and
away from civilization. My makeshift bed was made of big leaves piled
together, and I didn't even want to mention what our makeshift
bathroom was made out of.
Despite my high temperature, my body gave out involuntary shudders,
and grunts thatwere inhuman to my ears.
I squeezed my eyes shut tighter, as I felt another hallucination
coming on. It was constant, and a side effect of the poulticeSheeba
had used on my wounds. She reassured me that it would happen until the
wounds scarred over.
They'd long since scarred over and still I was enduring these
hallucinations, she'd said would be inevitable. My first vision was of
a black wolf with green eyes, and it had ripped me to shreds. This one
was more of a memory.
It was late afternoon when the sun was at its peak, and I was no older
than five, though my height would leave people wondering if I was
seven or eight.
I was dressed in one of those stupid summer dresses my step mother
liked to put on me. I remembered she liked to dress me like a doll.
It was also my birthday present she'd given me that day.
I was laughing hysterically around the willow tree as a little boy
chased me from behind with bugs and dirt hanging from his fingers.
Clad in his suspenders, grey slacks, and brown shirt. His scruffy hair
was short but curled at the tips. It was Satchel.
He was singing that song again in that sing-song voice of his,
carrying a delightful cadence that sounded like an angel.
"Under the willow tree…my willow is waiting for me…" I squealed louder
when his footsteps were gaining on me.
"-eyes that sparkle tenderly…sleepy hollow mystery…my heart goes wild
when she looks at me…Because…I finally found my willow, sitting under
the willow tree…" He sang, and I screamed with joy as he made a reach
for me.
"Satchel!" I complained as he grabbed me from behind to cover my eyes.
"I can't see, Satchel!" He laughed.
"You're not supposed to silly." He crooned. I giggled, trying to pry
his hands away from my eyes but he wouldn't budge.
"Satchel!" I complained again.
"I have a surprise you, but you're not allowed topeek unless I say…got
it?"I reluctantly nodded and he slowly removed his hands from my eyes.
I was tempted to take a peek, and I nearly did, until Satchel reminded
me not to.
"Okay, okay. I'm not gonna peek, just hurry up!" I could hear him
rustling with something behind me. I really wanted to know what it was
he was doing. I bit my lip in anticipation.
"Satchel. Tell me what you're doing already?" I started tapping my
foot impatiently. He chuckled.
"You'll see." He said, and it only piqued my curiosity even more.
"You're killing me, Satchel." I whined for thetenth time. He just
laughed, and went back to doing whatever it was that was so secretive.
"Okay turn around."As I whipped my head around to face Satchel, I
watched him hold two white jars up into his hands.
It was impossible to detect what the jars contained with the
whitepaint that had covered the glass. It was a wonder he could hold
the both up with how big they looked.
"What are those for?" I frowned, but his grin only spread wider.
He flicked his thumbs up to flip off the jars lids at the same time,
as if to answer my question.
I gasped, as I watched what was happening as an orange butterfly
escaped from its captivity.
"Oh. My. God." I exclaimed as one by one, every butterfly was sent to freedom.
Satchel and I both watched two long thick trails of different colored
wings flapping graciously into the wind. I cast a glance at Satchel,
and his piercing eyes were watching me attentively.
I stared up at the sky in awe, gasping as one by one fled from the
open jar. Bits of orange, white,blue, pink and even purple swirled
around us,it looked like a rainbow colored sky.
"That looks amazing." I breathed, as my eyes followed the trail up
into the sky, until the air around us was filled withbeauty.
"Beautiful…" I giggled as one of them touched my finger. I attempted
to grab for one, making them flutter and flee and I found Satchel
watching me with a perfect smile.
"Just like you." He murmurmed. I smiled.
"You done that…for me." He nodded a little sheepishly. I'd watched him
catch butterflies all week, letting them safely coil in a jar, filling
them up until he got every color that was available.
But I didn't know what he was planning on doing with them until now.
Butterflies were my favorite. Before I even knew what I was doing,
Iran up to him and crushed him into a tight bear hug.
"Thank you, Satchel." I said, planting a peck on his cheek. I watched
his cheeks flame red, and I pulled back and smiled.
"Happy birthday, Willy." He said, and it was the best birthday gift
I'd everreceived.
Back in the present, I waslying on my makeshift bed complete with
fatigue despite never once having to walk on my own accord. Trench
always carried me wherever we went.
Besides, I wasn't in the state to sit up yet, so it was just as well.
After Cairo's attack, he'd left a permanent scar on my shoulder all
four of them than ran down to my collar bone.
I could still feel the tingle in my bones where his claws dug into me
from the memory alone. I wasn't sure wolves used there claws to
attack, butthat just goes to show how little I knew about that
particular species.
Two weeks lying on my back had made my joints close up. I felt like I
was paralyzed or something similar to what it would feel like if my
legs would stop working.
After all, I hadn't used them in awhile. My fever had spiked again, I
could feel something crawl under my skin.
"Hey pup, forgot to wish you a happy birthday." Sheeba said beside me.
I liked her, she was the calmer one out of the pack. Even if she was
associated with my captives, she was the only one that shared the same
chromosome that I trusted to talk with without losing her temper.
The others seem to have their temper short of a leash. I'd told her it
was my birthday today, but no one else. I was thankful she didn't go
telling the whole pack. However, something told me that they already
knew.
"Shouldn't be too long now." I heard Trench's voice zone in. His eyes
roaming my body expectantly. I frowned.
"Why do you…keep saying…t-that?" I stammered trying to block out the
involuntaryshudders. My body was close to convulsing on its own
accord. I didn't know what was happening, and I ignoredthe tingle that
coursed through my veins, swallowing the pain down with a hiss.
"Make it stop." I breathedheavily, it was starting to feel like I'd
run out of oxygen.
"Let nature take its course, it would lessen the pain." Cairo said
witha smirk. I wanted to wipethat smirk off his face…again.
The night was cooler this time of year, and the frost that casted over
the tips of grass made certainit was going to get colder.
"Let's do it boys." Sheeba was saying, as she stripped until her bare
skin was exposed.
She knelt down on all fours and started changing. One by one I watched
the others follow in suit.
I found myself watching the pack beside strip to their bare bodies, as
theycrouched down onto all fours. They were getting ready to change.
I'd watched this routine every night when the moon was at its highest.
They started shuddering and their bodies transformed before my eyes.
Fur sprouting, muzzles widening, and joints cracking. It was the same
thing I saw with Satchel, but multiply that by many. I glanced up at
themoon and it was as if it was calling my inner wolf. I shook my
head. No. I'm not one of them. Ichanted silently.
Trench was the first one to let out a howl; I'd remembered his howl
from anywhere. It was stained in the back of my ears. My body called
to it, and I shuddered. His howl had been calling me for days now. I
was reluctant to follow, but somehow his howl had that kind of effect
on me.
The rest followed in suit, until they sounded like one big choir.
Echoing throughout the forest one by one. I watched the big grey wolf
stalk toward me, eying me with his gun-metal grey eyes. He nudged me
in the hip with his muzzle.
Change!
I blinked at the wolf, frowning. Thinking it was crazy that his eyes
were saying 'change'.
Sweat broke out on my forehead. Stop fighting it! A voice inside me
was saying. The grey wolf licked at my forehead, taking with it my
sweat and scent. He licked his muzzle.
Change! Now!
That's when I realized he was communicating through me. I started
panting, as my inner wolfdemanded to come out. I pushed it down as
hard as I can, despite Gray-wolfs protesting.
Something about him made me weak, and want to submit, but I refused to give in.
He nudged me again with his muzzle, nipping at my neck. His scent
filling my nostrils.
I knew what was going to happen. Sheeba had warned me if I'd
changedinto wolf, he could complete his mating, andI'll be his for
good. Until death do us part.
"No." I breathed hard, trying to fight my inner wolf.
"I'm not yours to take. I'm S…" I was cut off fromair supply as my
body flailed about, convulsing like a man woman.
I groaned, panting and hissing through my mouth. I sounded more animal
than I wanted to admit. I turned over, dry heaving until saliva
dribbled to the ground.
I was changing , and my bones cracked in and outof place.
White fur sprawled out of my skin, from my hands to my feet.
Gray eyes stared at me, with a glint of amusement.
"NO." I screamed.
But I couldn't stop it. I was transforming into a beast, and I let it
over come me.
When it was all over, I was huffing through my muzzle. Pure white fur
coated my skin, with a tinge of creamy-white. I noticed my left front
pawhad a patch of brown.
I whined as gray wolf stalked toward me, like I'd done something wrong.
He was ten times bigger than me, and he used his weight to his
advantage. I snarled at him as he approached, but he kept stalking.
Challenging me with his startling eyes.
Stand down, Snow White! He snarled back. I growled again, taking a
fighters stance and welcoming the attack.
He stood over me now, with a look that said he was an Alpha, and I had
to obey. He was so close, his scent meddled with my own.
Where he stood over me, I was in a good position to see under his
chin. My animal instincts kicked into overdrive.
And I took my chances. I reached up, barring my teeth aiming straight
for his throat.
He howled like I'd never heard him howl before. Itwas one of anger,
pain and suffering. I bit down harder as the taste of blood seeped
through hiswounds and into my mouth. He went down to the floor, and
that was my cue.
I darted past the giant wolves, whom seemed more worried about tending
to their wounded Alpha than having to worry about a runaway dog.
I refused to stick around to see the damage. I raced toward the
opposite direction into the woods.
I never looked back.
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The Prophet Jesus (pbuh) invited people to faith and being a servant
Him only.'" (Luke 4:8)
I tell you the truth. Whoever hears my word and believes Him Who sent
me has eternal life and will not be condemned; he has crossed over
from death to life. (John 5:24)
Jesus replied: "Love the Lord your God with all your heart, with all
your soul, and with all your mind." (Matthew 22:37)
So they took away the stone. Then Jesus lookedup and said: "Lord, I
thank you that You have heard me. I knew that You always hear me, but
I said this for the benefitof the people standing here, that they may
believe that You sent me." (John 11:41-42)
Then Jesus cried out: "When a man believes inme, he does not believe
in me only, but in the One Who sent me. When he looks at me, he sees
the One Who sent me…I did not speak of my ownaccord, but God, Who sent
me, told me what tosay and how to say it. I know that his command
leads to eternal life. So whatever I say is just what God has told me
to say." (John 12:44-50)
Remaining patient in the face of difficulties
al-Ma'arij, 5)
Patience is one of the most important attributes of a believer. What
renders patience so valuable is "to be patient with a patience which
is beautiful". All Mighty Allah creates many incidents for a Muslim
for which he should display patience.
Weaknesses and diseases peculiar to this world, unbelievers'
oppression and insults, people that Allah makes us encounter to test
our lower selves are some of these.
It is a great blessing to live in the hope of and willingness to
attain Paradise, which is a manifestation of infinite beauties Allah
relates us in the Qur'an and the hadith. While hoping to attain
Paradise, a believer has to show a beautiful patience towards the
weaknesses of the life of this world.
One of the most important attributes of abeautiful patience is
remaining patient with a serene heart. It is being assured that all
incidents Allah shows us are created in the best way, in the most wise
form. A convinced heart reveals itself from the expression of one's
face, the serenity in his soul and speech. In his face there appears
peace in his face that patience gives. His statements reveal maturity
and trustin Allah.
A person who shows patience with a beautiful patience does this with
the consciousness of the worship he performs and awareness that he
ispatient for Allah. Therefore he takes pleasure from showing this
patience. Just as how a person gives thanks to Allah with his words
and deeds when he receives a lot of blessings, and uses thoseblessings
in the best form, he should likewise meet those situations towards
which he should be patient and act in the consciousness that they are
also blessings from Allah. He must act with the awareness that those
incidents are created with many wisdom so as to lay the basis for
beauties and experienceits beauty while displaying patience.
Another purpose of showing patience is this morality's rendering
onedraw closer to Allah and increase a sincere Muslim's love of Allah.
A person who shows patience towards hardship, trouble or a sickness
for Allah's good pleasure knows that every moment, every second of
this patience is very precious in Allah'sSight. In the Hereafter, the
rewards of a deed done by showing a beautiful patience and the one
done under verycomfortable conditions or with no effort at all may not
be the same. If aperson engages in a deed while at the same time
showing patience, his morality may render his deed more worthy. For
instance showing self-sacrifice while one issick and while he is
perfectly healthy may not be the same. If a person makes sacrifice for
Allah's good pleasurewhile he is sick, he, by Allah's leave,
experiences the profound and candid beauty of showing patience. For
this reason,until death comes upon them, Muslims always show the kind
of beautiful patience Allah describes in the Qur'an when they
encounter anincident, whether big or small. In return for their moral
perfection and beautiful patience he shows, he lives in the hope of
earning Allah's good pleasure.
What do Muslims prayfor?
I seek refuge in Allah from the accursed satan-
" When a Messenger comes to them from Allah confirming what is with
them, a group of those who have been given the Book disdainfully toss
the Book of Allah behind their backs, just as if they did not know."
(Surat al-Baqara, 201)
What Does " Maruf " Mean?
Goodness, grant. Good tradition. The suitable and desired manner
according to the moral values of Islam.
How Should a Muslim Talk?
Talking with Wisdom
Talking with wisdom means a person makes the truest, the most useful
and the most appropriate conversation possible. However, there is no
rule about talking with wisdom, and it has no connection with the
individual's level of intelligence, culture, state of education or
technical knowledge.
An individual who has wisdom would have no desire to sell oneself to
other people. He knows that Allah is the One Whowill give him wisdom
and make him talk, and submits to Allah and in talking only seeks His
Approval. As always, he is aware that he is not inthe sight of people,
but in the Sight of Allah and that his speech can only be effective
with His Will. He prays to Allah to make his words effectiveand wise.
In return for this sincerity, one's conscience inspires in the
individual the most beautiful words to say. In one verse, the
importance of talking with wisdom is revealed as such:
I seek refuge in Allah from the accursed satan-
" He gives wisdom to whoever He wills and he who has been given wisdom
has been given great good… " (Surat al-Baqara, 269)
Being Determined in Worship
I seek refuge in Allah from the accursed satan-
" He is Lord of the heavens and the earth and everything in between
them, so worship Him and persevere in His worship. Do you know of any
other with His Name?" (Surah Maryam, 65)
"Determination" is showing patience about something, stopping at
nothing to reach the goal, and fulfilling what needs to be done no
matter what by acting with steadfastness. Allah wants Muslims not only
to worship Him, but also to be determined about worship.
Worship means being a servant. Every behavior, action, conversation,
and attitude people do for the cause of Allah is an act of worship.
As performing the prayer five times a day is an important and
obligatory act of worship for a person, in the same way, overcoming
anger, saying a nice word, warning people, not to make an assumption
or not to be argumentative are also acts of worship. Therefore,
Allah's Command "to be determined about worship" is valid for both
factual prayers and good moral values.
However, while Muslims are commanded to be determined in the verses,
there is one moreimportant point revealed. This is the explanations
revealing that Muslims' steadfastness will be tested. Almighty Allah
may test Muslims' steadfastness to live according to the morality of
religion boththrough events that appear to be negative and with
blessings such as prosperity, health, richness or power. In short,
Muslims are testedwith both difficulty and accommodation. However, in
both situations, sincere believers would experience no negative change
in their behaviors, and they live the morality of Islam in every
situation and environment with the same determination.
What Does it Mean to Be Honorable Against Disbelievers?
I seek refuge in Allah from the accursed Satan-
" You who have faith! If any of you renounce your religion, Allah will
bring forward a people whom He loves and who love Him, humble to the
believers , fierce to the disbelievers , who strive in the Way of
Allah and do not fear the blame of any censurer. That is the unbounded
favor of Allah which He gives to whoever He wills.… " (Surat
al-Ma'ida, 54)
Allah commanded believers to have a goodmorality and, no matter what
happens and what kind of an attitude they are faced with, never to
give up these good qualities. The life of disbelievers contains
completely opposite attitudes to the good moral values of believers.
When believers come across these attitudes of disbelievers, they do
not descend to their level, and instead respond with an honorable
attitude. They never make concessions to the Qur'an, in the face of
their behavior, and show a strong determination about this. They
respond to a bad word with a good word, to arrogance withhumility, to
injustice with justice and to ruthlessness with mercy.
--
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And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Employment concerns forworking Muslim women – I: Islamic guidelines
of her options and prepare herself for inevitable challenges.
Every day, many Muslim women cope with the challenge of working in a
non-Muslim environment: a male employee offers his hand during
introductions, other employees begin to discuss private aspects of
their lives at lunch, an invitation is sent to all employeesfor a
get-together at the local bar; someone makes a joke aboutHijaab or
Salaah. These are just a few of the many possible situations that a
woman may face as she struggles to maintain not only her job, but,
more importantly, her Muslim identity.
All women who have been exposed to the workplace at some point in
their lives can fully grasp the myriad of reasons why working outside
the home is an enormous problem, in particular for Muslim women. There
are countless contrasts in the workplace to our Islamic value system.
There are valid reasons why laws were enacted for sexual harassment in
the workplace in the United States, and that is because it happens,
and often. Moreover, women should be aware that the laws can only do
very little to discourage it, after that you are on your own.
What is the Islamic perspective inwomen and work? What guidelines
should be followed if awoman works? What are some strategies that may
be effective in helping her to maintain Islamicvalues and behavior?
Setting priorities:
The most important role for a woman is motherhood. This special role
that Allaah, Almighty,has created for her, affords her honor and
respect in Islam. Where does she fulfill this role? Naturally, in
her home. Allaah, Almighty, Says (what means): "And abide in your
houses and donot display yourselves as [was] the display of the former
times ofignorance…" [Quran 33: 33]
This does not mean that a woman is a prisoner in her home,but only
that she should have a valid reason (meeting her basic needs) to go
out, to avoid any tribulation, trial, or temptation that may result
from mixing between men and women.
A woman should not work in a non-Muslim environment unless there is an
extremelly compellingreason for her to do so. Allaah, Almighty, has
not prohibited women from working, but He hasprovided numerous
protections for women, that are primarily concerned with where, how,
and with whom she associates. She should seriously consider the costs
and benefits for herself, and the impact on her ability to fulfill her
primary responsibilities,before taking on a job. There are many
situations that may make itnecessary for a woman to work, such as to
meet the financial needs of the family or to fulfill the needs of the
society (doctors,midwives, teachers).
There are several obvious guidelines that should be followed if a
woman must work:
First, she must obtain consent from her guardian or husband (if
married), who may offer a broader perspective on how her work may
influence the family and its functioning.
Secondly , a woman must ensure that her home and children are properly
cared for. Her husband may be of assistance in this area, or outside
help may be employed.
Thirdly , care must be taken to choose employment that is appropriate
and fits with her skills. Obviously, any work that deals with
forbidden activities, services, or products would not be allowed but
there is a world of possibilities available.
Forthly , any job that prevents herfrom fulfilling any of her Islamic
obligations, like Hijaab or Prayer for example, is not an option to be
considered.
Fifthly , while at the job, a woman must maintain her inwardly and
outwardly modesty and chastity.
There is an immense and growing need for Muslim womenin various
medical fields, in education, in helping professions such as social
work, counseling, psychology, psychiatry, and childcare. With the
growth of technology and communications capabilities, there are
unlimited opportunities for women to do some type of work or business
from home (such as secretarial and typing; writing, editing,
publishing; computer work, etc.). This would be an ideal situation
that would eliminate many of theconcerns that may arise for working
women.
Maintaining an Islamic foundation:
This common concern for womenwho work outside the home must be taken
very seriously. Women need to be careful that the job they choose does
not leadthem to transgress the limits of Islam.
Fedwa is a successful computer programmer at a major University who
understands the risks of working in a non-Muslim environment. She
knows that if she is not cautious, others may begin to negatively
influence her. When she first began working, she would attend
luncheons withother employees, but soon discovered that much of the
timewas spent on idle talk and conversation about forbidden activities
(e.g. boyfriends, drinking). She decided that the best precaution for
her would be to avoid these luncheons completely, so that a bond
wouldnot be established between herself and her co-workers. This type
of influence could be so subtle, that a sister may not evenbe aware
that she has fallen into the trap. Listening to inappropriate
conversations on a regular basis may lead a sister to become
desensitized and therebyforgetful about appropriate etiquette.
Another sister, Layla, echoed the same concerns. Layla is a Dental
Claims Clerk at a major HMO who also decided to stop sitting with her
co-workers during lunch. She and three other Muslim sisters at the
same company have devised a creative way to preserve their identity
while socializing at the same time. Each Friday, the sisters pray
Thuhr (noon prayer) together in a conference room, followed by lunch.
During lunchtime, they study about Islam in a private halaqah (Islamic
study circle).
Layla also discussed her struggle with wearing Hijaab. When she first
became Muslim, she considered not wearing Hijaab to job interviews for
fear that potential employers would react negatively, preventing her
from being considered. This rationale carries a strong message. After
more consideration, she realized that Allaah would be the only OneWho
could assist her in finding a job, and if she did not wear it, she
would not receive Allaah's help. She wore the Hijaab and found a job.
She felt that the Hijaab was a barrier in only one of her interviews.
Since that time,Allaah, Almighty, has strengthened her faith. Her
advice to other Muslim sisters is to be open and honest about
religious beliefs and practices, and to incorporate this into
conversations.
Assassination of the Woman’s Personality
Paul and those like him. The men of this religion who are attributed
to Christ considered that, "The woman is filth which should be
avoided, and her beauty is the weaponof Satan." The Popes were eager
to confirm that woman was the source of evil and sin in this world.
For this reason, she should be oppressed as much as possible and
psychologically consumed under the pressure of the feelings of
disgrace and the shame of her human nature and entity.
This belief crept into Christianity from many ideas and customs from
ancient pagan religions, which considered the woman an embodiment of
wicked spirits, and consented to scorning and humiliating women, if
not exterminating them in the most brutal ways, like, for example, to
enjoin upon the woman whose husband died to burn herself afterhis
death immediately after burning his dead body.
Simone de Beauvoir stated that the contribution of the Christian creed
in persecuting woman was significant.
According to Marcuse the idea that the woman carries the perpetual
sin, to which the creed of Christianity inseparably adheres, has
strongly influenced the woman's social and legal status.
According to Denis Diderot, all life's customs and traditions, the
onslaught of popular lawand that of nature conspired against the
woman. This is because under these laws, the woman was treated as a
being that had lost its mind.
The history of the woman was written by men who took her as their
enemy from the early ages of Popedom. During the past ages of the
Roman Empire, man regarded her as a domestic animal and he had the
right to dispose of her by selling or killingher if he wished. If a
mankilled the daughter of another, he had to deliver his daughter to
them and they were free to either kill, sell or own her.
During the Germanic age, man had power over the woman. The husband had
the right to discipline his wife by beating her and was allowed to
kill his wife in case she betrayed him, and no punishment was due on
him for that.
Moreover, she was regarded as a secondary creature and the partner of
Satan in perpetual sin, which relegated her to the second rank after
man, even at the level of the church.
The People of the Book always viewed the woman as the source of sin
and the fountainheadof misdeeds and wickedness. They also saw the
woman as man's door to Hell, being the source of the movement which
leads him to sin, and from her sprang all calamities that afflicted
all mankind.
For this reason, they seized every opportunity concerning the woman to
frustrate her, even if it was related to her clothing. Tertullian
wrotean epistle in the 3 rd century CE about the woman's clothing, in
which he said, "It was more fitting for the woman to come out in a
despicable dress, and walk like Eve, lamenting her state, in regret
for what she did, so that her grief-expressing clothing would be
expiation of the shame she inherited from Eve, i.e. the original sin,
and then the disgrace of eternal destruction of humanity. The Lord
said to the woman: 'I will greatly increase your labor pains; with
pain you will give birth to children. You will want to control your
husband, but he willdominate you.' Have you not learnt that every one
of you (O women) is Eve?" [Genesis 3:16]
Saint Bernard, who did his best to transmit the worship of Mary the
virgin into the church, said about his sister after she had visited
him in hismonastery wearing a new uniform , "A dirty prostitute and a
lump of dung."
The assembly of Bacon
In the 5 th century CE, the assembly of Bacon gathered to discuss
whether the woman was merely a body or a body with a soul responsible
for salvation and destruction. They decided that the woman does not
have a saved soul which could deliver her from Hell. None of Eve's
daughters was exempted from that stainexcept Maryam (Mary), may Allaah
exalt her mention.
Another assembly decided that the woman was a filthy animal
whichshould be avoided, and that she had no soul, no eternity, and the
principles of religion should not be dictated to her for her worship
was not accepted, nor would she enter Paradise and the dominion of the
Hereafter. All she had to do was serve and be a slave, with her mouth
tied up like a camel or a rabid dog to be prevented from laughter and
speech for she was the snare of Satan.
Scandals from the heart of Popedom
In his Thawrat Al-Fikr (Revolution of Thought) , Dr. Lewis 'Awad said that,
The scandals in Rome, thecentre of Popedom, wereextremely troubling.
The Catholic creed, in principle, states that menof religion never
marry, and that monks, including Popes and cardinals, make three vows
to God once they enter the gate of the church: the vow of chastity,
the vow of poverty and the vow of obedience. However, Pope Alexander
VI (1431-1503 CE), publicly and openly had three illegal children:
Cesare Borgia (1475-1507 CE), Lucrezia Borgia (1480-1519 CE), and Don
Candia. The time of his predecessor, Pope Innocent VIII (pope from
1484-1492 CE), was known for severe corruption, and he was succeeded
by Alexander VI. Innocent VIII was infamous for his nepotism and
dishonesty,and he was the first popeto publicly acknowledge his
illegitimate children. He endeavored to increase the possessions of
his family, to say nothing of his selling of deeds of pardon and
terrorizing his opponentswith deprivation resolutions. Similarly, it
was the habit of all men of the church, from the greatest to the least
significant priest, to amass wealth and possess estates. The sexual
practices of ecclesiastics were visible everywhere, and regarded as
acceptable. Sexual deviation was alsonegligently overlooked.
Why did God create woman?
According to Augustine , "If what Adamneeded was only good company,
then, it would have been better to have two men living together as
friends instead of a couple that is made up ofa man and a woman."
Thomas Aquinas was also confused, like Augustine, his predecessor, as
to why God had created the woman. He wrote the following, "As for the
individual's nature, the woman is a defective creature, fitting for
contempt. That is because the efficient power of the male's semen
produces the perfect match of the malesex, while the woman is produced
from the defectiveness of that efficient power, or from body trouble,
or even as a result of an external effect."
The idea that the individual's nature in the woman is defective was
taken from Aristotle's biological opinions, according to which, the
male is the perfect type or standard pattern, and the woman is but a
defective model of man.
The woman was regarded as insignificant to the extent that Luther
said, "If women are tired or even die, it does not matter; let them
die during the operation of childbirth, because they are created only
for that."
Is woman a human being that has a soul like man?
In France, the French men of religion held a conference, i.e. the
abovementioned assembly of Bacon in 586 CE at which time the Prophet,
, was a youngman, to discuss whether the woman was to be regarded as a
human or non-human being, whether or not she had asoul, and if she did
have a soul, was it human or animal, and if it was human, was it equal
to orless than that of the man.Their final resolution wasthat she was
a human being, but was created only to serve man.
The woman is legally incompetent
According to French Post-Revolutionary Civil Law, a minor was a child,
or an insane person, or a woman. It remained so until it was modified
in 1938 CE, and it still has many restrictions on howthe married woman
should behave.
Hence, she had no right to possess any fixedestates or movable
assets,nor to open a bank account in her name, andeven after she was
allowed to open a bank account in her name, she had no right to
withdrawmoney from it by herself; rather, her husband had to come to
withdraw money for her from her account, just like what is done with
minor childrenand the insane.
Selling or lending thewife is legitimate
Until the end of the 10th century CE, there was in Britain a common
law that gave the husband the right to sell or lend his wife, or even
kill her if she had an incurable disease. If one knows that a farmer
would refuse to lend his cow to a friend, then what would he think
about the one who lends his wife to another man? Was the woman
regarded as so insignificant in their sight to the extent that they
made her inferior toan animal? Was the law intended to convert the man
into a cuckold and the woman into a prostitute? Did this law show
respect for the woman? Did this law givewoman superiority to an animal
or even a non-being? What kind of life was this law seeking for its
society and what kind of love did the church find in that law?
Pouring boiling oil over the bodies of women just for entertainment
was legitimate
In 1500 CE, a social council was formed in Britain to punish women,and
new means of punishing them were invented. Thousands of women were
burnt alive,and boiling oil was poured over their bodies merely for
the sake of entertainment.
There is no comment other than a question to be raised for
consideration: what was the position of a woman when men entertained
themselves by pouring boiling oil over her body?
Prohibition for a woman to read the Bible
During the time of King Henry VIII of England, parliament issued a
decree forbidding a woman from reading the New Testament, i.e. the
Gospel, for she was considered impure. If shewas impure for half of
her life because of menstruation in addition to seven days after every
menses, and this is why she was forbidden from holding and reading the
Bible, then what would one think about Christ, who used to enter the
privy, and during his early childhood, urinatedand excreted in his
clothes? Was a woman considered more impure than urine and excrement?
The woman had no right to citizenship
According to English common law, women, until the middle of the 19 th
century CE, were not considered "persons" or"citizens" who were
entitled to be called as such by law. They had no personal rights,
they had no right to possess the property they gained, or anything -
even the clothes they wore.
In 1567 CE, the Scottish parliament issued a decree stating that a
woman should not be given authority over anything.
The wife's price was half a shilling
Until 1805 CE, English law gave the man the right to sell his wife,
and priced her at sixpence, i.e. half a shilling. It happened that a
man sold his wife for 500 pounds in 1931 CE. In defending this
husband, his lawyer argued that in 1801 CE, English law priced the
wife at 6 pence, provided that the wife agreed on the sale. However,
the court replied that this law was abrogated by another law in 1805
CE that forbade selling or giving up wives. After deliberation, the
court ordered that the man who sold his wife should be imprisoned for
ten years.
Hadhaarat Al-Islam magazine mentioned in its second year (p.1078) that
an Italian man sold his wife in installments, and when the purchaser
did not pay the last installment, the seller killed him.
How to teach our kids Tawheed
should we have to read classical texts and books in this regard?
No, this is not needed in the earlystages of their lives because this
requires long hours of attentiveness and hard work, which is difficult
for children.
Later in life, one can do so when their level of comprehension allows
them to grasp what is being read and said to them. Initially, one can
convey what he wants in the form of relating stories of the companions
of the Prophet who gave precedence to their faith and to worshipping
Allaah over living in their homelands and amongst their families and
tribes, and highlight that this was because the companions realized
that the reason why Allaah created us was for the sole purpose of
worshipping Him.
One may resort to other means ofteaching them, such as:
Utilizing Quranic study circles:
In such a case the parent may stop at certain verses which address a
specific aspect of Tawheed and explain it. An example for this is the
verses addressing the story of Prophet 'Eesaa and that he was not
crucified as the Christians claim, but the parent must choose simple
phrases that are within the level of the child's understanding and
comprehension.
Relating stories of the Prophet and his companions and other heroes in Islam:
Children like hearing stories, and thus the parents should take
advantage of this interest in them. One should not simply relate the
story without highlighting certain matters and emphasizing on the
lessons one can extract from these stories.
Commenting on some events:
One can remind the children withthe massacre that took place to the
Muslims in Bosnia and the atrocities that are currently taking place
to the Muslims in Palestine, Iraq and other places and make it clear
for them that their suffering is because of their faith and because
they are Muslims. This will make the child sympathize with his fellow
Muslims.
Exploiting certain situations:
When the child is ill, the parent can instill in him the principle
that Allaah Alone is the One Who can cure and that medicine is buta
means and that it is Allaah Whomade it a cause to cure. Clarify that
Allaah is The Only One who can benefit or cause harm, and He is the
only One to seek refuge in to lift any harm. Parents should exploit
all other situationsto instill different principles of Tawheed.
Setting a good example:
A parent could be a means to instill certain values and basics
ofTawheed through his or her conduct and actions. For example, a
parent may praise a person in front of his children only because he is
a righteous one or a one who fights Jihaad. Likewise, a parent may
dispraise another person because he is a disbeliever.
This clarifies to the children one of the principles of faith, and
thatis love and hatred are both done for the sake of Allaah and not
because so and so person deprived us form a job or money that we
wanted. Parents should be careful in front of their children lest the
children adopt a bad habit, because it is the parents who have the
most effective influence on the children.
Correcting wrong concepts or words:
During the child's daily activities, they may utter or do something
Islamically wrong or contradicting to Tawheed and it is the role of
the parents to correct them. The child may swear by other than Allaah,
and itbecomes mandatory upon the parents to clarify that this is a
form of disbelief and associating with Allaah, and so forth.
A child may hear at school that Santa is a nice man who brings gifts
and nice things, then the parents must explain that this Santa is a
symbol for non-Muslims (namely the Christians) and that he is nothing
but a myth made up by them, and that the only One Who Has the power to
benefit or cause harm is Allaah Alone.
Likewise, if the child sees on TV that a certain character controls
the wind or the rain, the parents must make it clear that this is
association with Allaah and that these are qualities that are
exclusive to Allaah.
These were some suggestions of simple and important means andmethods
through which parents can clarify aspects and principles of Tawheed to
their children.
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And Allah Knows the Best!
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Sins of the Tongue - , Ruling on reviling someone in secret.
in such a way that no one knows that I reviled So and so, such as if I
said to myself, "O So and so, O..., Why did you do such and such to me?"
Am I sinning if I do that?.
Praise be to Allaah.
Reviling and impugning may be either justifiable or unjustifiable.
Firstly:
If it is justifiable, such as if a Muslim is wronged inan obvious
manner, or isharmed in a way that cannot be denied, then there is
nothing wrong with warding off harm and enmity from oneself by
reviling and impugning, whether that is done secretly or openly,
without transgressing or overstepping the mark, although it is better
not to do that.
Allah, may He be exalted,says (interpretation of the meaning):
"Allaah does not like thatthe evil should be uttered in public except
by him who has been wronged. And Allaah is Ever All-Hearer,
All-Knower"
[an-Nisa' 4:148].
As-Sa'di (may Allah have mercy on him) said:
Here Allah tells us that Hedoes not like evil to be uttered in public,
i.e., He hates that, dislikes it andpunishes for it. That includes all
bad words that may cause hurt and make people sad, such as reviling,
slandering, impugning and so on. Allof that comes under the heading of
forbidden things that Allah hates.
What is implied is that Allah loves good kinds ofspeech such as dhikr
andkind and gentle words.
"except by him who has been wronged" means, it is permissible for him
to pray against the one who has wronged him, and to make a
complaintabout him. He may speakout openly against the one who uttered
evil against him publicly, without telling lies about him and without
going any further in wrongdoing than he did. And he should not
overstep the mark and revile anyone other thanthe one who wronged him.
Yet despite that forgiving him and not responding in kind is
preferable, as Allah says: "but whoever forgives and makes
reconciliation, his reward is with Allaah"[ash-Shoora 42:40]. End
quote.
Tayseer al-Kareem ar-Rahmaan, p. 212.
Allah, may He be exalted,says (interpretation of the meaning):
"And indeed whosoever takes revenge after he has suffered wrong, for
such there is no way (of blame) against them.
42. The way (of blame) isonly against those who oppress men and rebel
in the earth without justification; for such there will be a painful
torment"
[ash-Shoora 42:41-42].
It was narrated from AbuHurayrah (may Allah be pleased with him) that
the Messenger of Allah (blessings and peace of Allah be upon him)
said:
"When two people revileone another, the sin of what they say is on the
one who started it, so long as the one who is wronged does not
overstep the mark.". Narrated by Muslim, 2587.
The best supplication that the one who is wronged may offer concerning
the wrongdoer is that whichwas narrated from the Prophet (blessings
and peace of Allah be upon him) by Jaabir (may Allahbe pleased with
him) who said: The Messengerof Allah (blessings and peace of Allah be
upon him) used to say: "O Allah, correct my hearingand my sight, and
allow me to retain them until I die. Lead me to victory over those who
have done me injustice and allow me to see vengeance."
Narrated by al-Bukhaari in al-Adab al-Mufrad, 1/226; classed as saheeh
by al-Albaani. See ad-Du'aa' by at-Tabaraani, 1/421-426
Al-Khateeb ash-Sharbeeni (may Allah have mercy on him) said:
If one person reviles another, it is permissiblefor the one who was
reviled to revile him back as much as he reviled him, because Allah,
may He be exalted,says (interpretation of the meaning): "The
recompense for an evil isan evil like thereof" [ash-Shoora 42:40]. It
is not permissible for him to revile his father or mother. It was
narrated that when Zaynab reviled 'Aa'ishah, the Prophet (blessings
and peace of Allah be upon him) said to her - as narrated in Sunan Ibn
Maajah and classed as saheeh by al-Albaani: "You should say something
to defend yourself." ['Aa'ishah said:] So I turned on her,until I saw
that her mouth had become dry, and she did not say anything back to
me. And I saw the Prophet (S) with his face shining. Rather all that
is permitted is reviling which does not involve lying or slander, such
as saying, "O wrongdoer" or "O fool", because hardly anyone is free
from these descriptions. Once a person has stood up to defend himself
by reviling the one who reviled him, then the matter is settled and
the first person is in the clear, but he has the sin of initiating the
exchange and the sin of transgressing the limits set by Allah.
End quote.
Mughni al-Muhtaaj, 4/157
But it is far better and closer to perfection to forgive, pardon and
overlook, in the hope that Allah will pardon us on the Day of
Resurrection, for the recompense will fit the nature of the deed.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
"The recompense for an evil is an evil like thereof; but whoever
forgives and makes reconciliation, his reward is with Allaah. Verily,
He likes not the Zaalimoon (oppressors, polytheists, and wrongdoers)"
[ash-Shoora 42:40].
And the Prophet (blessings and peace of Allah be upon him) said: "O
'Uqbah ibn 'Aamir, uphold ties with those who cut you off, give to
those who withhold from you, and forgive those who wrong you."
Narrated by Ahmad, 4/158; classed as saheeh by al-Albaani, as-Silsilah
as-Saheehah, 891
It was narrated that 'Aa'ishah (may Allah be pleased with her) said
that a blanket of hers was stolen, and she started to pray against the
one who had stolen it. The Prophet (blessingsand peace of Allah be
upon him) said: "Do not reduce his burden of sin by making du'aa'
against him."
Narrated by Abu Dawood, 1497; classed assaheeh by al-Albaani in Saheeh
at-Targheeb, 2468
There are also reports from the Taabi'een that point to the
superiority of forgiving and overlooking in this world.
Al-Haytham ibn Mu'aawiyah said:
Whoever is wronged and does not retaliate inword or deed, and does not
bear resentment in his heart, that will be hislight among people. End
quote. Narrated by al-Bayhawi in Shu'ab al-Eemaan, 6/264
Secondly:
If the reviling and impugning is done unlawfully, i.e., as a result of
personal resentment or hatred based on malicious envy (hasad), or
because one dislikes a person's appearance, lineage, conduct or
anything elsethat results in people reviling and insulting others,
this is something that is clearly forbidden and comes under the
heading of slips of the tongue that consume (i.e., wipe out) good
deeds and incur punishment for bad deeds, whether it is done secretly
or openly.
It was narrated from 'Abdullah ibn Mas'ood (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Insulting a Muslim is an evil action and fighting him is kufr."
Narrated by al-Bukhaari,no. 48; Muslim, 64.
It was also narrated from him (may Allah be pleased with him) that the
Prophet (sa) said: "The believer is not given to insulting, cursing a
great deal, obscene talk or foul speech."
Narrated by at-Tirmidhi, 1977; he said: it is hasan ghareeb. It was
classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Al-Mubaarakfoori (may Allah have mercy on him) said:
"The believer" means: the perfect believer
"is not given to insulting" i.e., criticizing people
"or cursing a great deal"i.e., cursing excessively, because the
perfect believer can hardly be free from some shortcomings
"obscene talk" i.e., he does not commit obscene actions or utter
obscene speech ??? next 2 lines
"or foul speech" al-Qaari said: this refers to the one who has no shame.
End quote.
Tuhfat al-Ahwadhi, 6/111
Thirdly:
If the reviling or impugning occurs in one's heart or mind, such as a
thought that crosses the mind without one meaning it to or uttering it
out loud- rather it is some passing thought or whispers that may come
to mind about reviling So and so, but he does not pay attention to it
orresolve to do it - then this comes under the heading of passing
thoughts that are forgiven, in sha Allah, because the Prophet
(blessings and peace of Allah be upon him) said: "Allah has forgiven
my ummah for what crosses their minds so long as they do not act upon
it or speak of it."
Narrated by al-Bukhaari,4968l Muslim, 127
But there is the fear that of these thoughts become persistent and
settle in the heart, they may come under the heading of deeds of the
heart for which a personwill be brought to account.
Al-Qaasimi (may Allah have mercy on him) said:
As for the effects of anger on the heart, such as resentment,
maliciousenvy, wishing ill, rejoicing in the misfortunes of another,
begrudging his happiness, resolving to spread his secrets and
transgress his privacy, making fun of him, and other evil actions,
these are the fruits of excessive anger.
End quote from Tahdheeb Maw'izat al-Mu'mineen, 312.
Al-Ghazaali (may Allah have mercy on him) said:
It should be noted that thinking bad things is haraam, just like
saying bad things. Just as it is haraam for you to say bad things
about another person, you do not have the right to think bad things
about your brother and think negatively of him. What Imean is when one
formsa solid idea and decides that another person is bad and evil. As
for passing thoughts, they are forgiven. Thinking here refers to what
one focuses on and is inclined towards.
End quote.
Ihya' 'Uloom ad-Deen, 3/150. See also al-Adhkaar by an-Nawawi, 344
And Allah knows best.
Dought & clear - , Ruling on imitating thekuffaar, and the meaning of the phrase, “What the Muslims think is good is good before Allaah” .
their customs and dealings? What are the guidelines concerning that in
Islamic sharee'ah? Is every imitation of the actions of the kuffaar
regarded as a haraam kind of imitation – knowing thatthere are many
things that the kaafirs do that are not haraam and are not condemned
by sharee'ah, where the one who does them does not do them merelyto
imitate the kuffaar, but because he thinks those things are good, as
Ibn Mas'ood (may Allaah be pleased with him) said: "What the Muslims
think is good is good before Allaah"?
Please advise us, may Allaah honour you, and please give me a detailed
answer and explain to me the guidelines on this matter.
Praise be to Allaah.
Firstly:
The Muslims have no need to imitate any of the other nations in
matters of religious rituals and acts of worship, for Allaah has
perfected His religion and completed His Favour, and chosen for us
Islam as our religion, as He says (interpretation of the meaning):
"This day, I have perfected your religion for you, completed My Favour
upon you, and have chosen for you Islam as your religion"
[al-Maa'idah 5:3]
Islam forbids the Muslimsto imitate the kuffaar, especially the Jews
and Christians, but this prohibition does not apply to all their
affairs, rather it applies to matters of their religion and things
that are unique to them, by which they are known.
It was narrated from AbuSa'eed al-Khudri (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "You will certainly follow the ways of those who came before you
hand span by hand span,cubit by cubit, to the extent that if they
entered the hole of a lizard, you will enter it too." We said: "O
Messenger of Allaah, (do you mean) the Jews and the Christians?" He
said: "Who else?" Narrated by al-Bukhaari, 1397; Muslim, 4822.
This hadeeth indicates that it is haraam to imitate the Jews and the
Christians, and that those who follow them and tread the same path as
them are criticized. Islam has reinforced this prohibition, by
describing those who imitate the kuffaar as being of them.
It was narrated that 'Abd-Allaah ibn 'Umar said: The Prophet (peaceand
blessings of Allaah be upon him) said: "Whoever imitates a people is
one of them." Narrated by Abu Dawood, 3512; classed assaheeh by
al-Albaani in Irwa' al-Ghaleel, 2691.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
This at the very least indicates that it is haraam to imitate them,
although the apparent meaning is that the one who imitates them is a
kaafir.
Iqtida' al-Siraat al-Mustaqeem, 237.
The one who imitates the kuffaar feels that inferior and defeated,
sohe hastens to make up for his feelings of inadequacy by imitating
those whom he admires.If these people were to ponder the greatness of
Islamic sharee'ah and understand how corruptis that civilization they
are running after, they would realize that they are doing wrong and
that they have forsaken something that is perfectand true for
something that is imperfect and corrupt.
Secondly:
The types of imitation which are forbidden to us are many.
Shaykh Saalih al-Fawzaan said:
The things in which the kuffaar are imitated include acts of worship,
such as imitating them in matters of shirk, such as building
(structures) over graves, building shrines and exaggerating about
them. The Prophet (peace and blessings of Allaah be upon him) said:
"May the curse of Allaah be upon the Jews and the Christians, for they
took the graves of their Prophets as places of worship." Al-Bukhaari,
425; Muslim,531. And he told us that when a righteous man among them
died, they would build a place of worship over his grave, and install
images therein, and that they were the most evil of mankind.
Al-Bukhaari, 417; Muslim, 528. Nowadays there are instances of major
shirk because of exaggerationconcerning graves, as is well known to
scholars and ordinary folk alike. The cause of that is imitation of
the Jews and Christians.
Another example is their imitation of the festivals of shirk and
bid'ah, such as birthday celebrations,whether it is the birthday of
the Prophet (peace and blessings of Allaah be upon him) or the
birthdays of presidents and kings. Or these festivals of bid'ah and
shirk may be namedafter days or weeks, such as a country's national
day or independence day, or Mother's Day, or hygieneweek, and other
days or weeks that are celebrated. All of these have come to the
Muslims from the kuffaar, for Islam has only two festivals: Eid
al-Fitr and Eid al-Adha. Anything else is bid'ah and an imitation of
the kuffaar.
From a khutbah entitled al-Hathth 'ala Mukhaalafat al-Kuffaar
(Exhortation to be distinct from the kuffaar)
In the answer to question no. 47060 we have stated that it is
forbidden to imitate the kuffaar in the clothing that is unique to
them and in the customs that are unique to them, suchas imitating them
by shaving the beard.
Thirdly:
The prohibition on imitating the kuffaar applies to their acts of
worship and the customsthat are unique to them and by which they are
distinguished, not the things that they do and invent from which we
may benefit. There is no sin on the Muslims if they share in that,
ratherthe Muslims should be in the forefront of such things.
Shaykh Ibn 'Uthaymeen said:
With regard to the phrase "imitation of the kuffaar", that does not
mean that we should notuse anything that they have manufactured. No
one says such a thing. At the time of the Prophet (peace and blessings
of Allaah be upon him) and afterwards the people used to wear clothes
made by the kuffaar anduse vessels made by them.
Imitation of the kuffaar means imitating their clothing and
appearance, and the customs that are unique to them. It does not mean
that we should notride what they ride or wear what they wear. But if
they ride in a specific way that is unique to them, then weshould not
ride in that way. If they tailor their clothes in a certain fashion
that is unique to them, we should not do likewise. But if we have cars
that are similar to theirs and fabric that is similar to theirs, there
is nothing wrong with that.
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 12, question 177.
And he said:
The definition of imitating is when the imitator does somethingthat is
unique to those whom he is imitating. Imitation of the kuffaar refers
to when a Muslim does something that is one of their unique
characteristics. With regard to that which hasbecome widespread among
the Muslims and is no longer something by which the kuffaar
aredistinguished, then this is not imitation of the kuffaar, and it is
not haraam because it is an imitation, unless it is haraam for some
other reason. What we have said is what is indicated by the meaning of
the word tashabbuh (imitation).
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 12, question 198.
In the answer to question no. 21694 you will find a detailed
discussion of the ruling on imitating the kuffaar.See question no.
43160 for further details.
Fourthly:
There are both beneficial things and harmful things in non-Muslim
civilization. We should not ignore the good things and take the
harmful things. This attitude was summed up by Shaykh al-Shanqeeti
(may Allaahhave mercy on him) whosaid:
Our attitude towards western civilization may be one of four things,
and there is no fifth:
1- Ignoring this civilization, good points and bad alike.
2- Adopting it in whole, good points and bad.
3- Adopting the bad things and not the good.
4- Adopting the good things and not the bad.
The first three are undoubtedly wrong and only one of them is
undoubtedly good, which is the last one.
Adwa' al-Bayaan, 4/382.
Fifthly:
With regard to the words of 'Abd-Allaah ibn Mas'ood (may Allaah be
pleased with him), "What the Muslims think is good is good before
Allaah", this does not refer to things that go against sharee'ah but
which may be deemed good on the basis of rational thinking. Imam
al-Shaafa'i (may Allaah have mercy on him) said:"Whoever thinks
something is good issuing a ruling." It does not refer to when one
person thinks a thing is good but the majority ofpeople do not. Rather
this phrase may be interpreted in one of two ways, both of whichare
sound:
1 – That what is meant istraditions and customs that do not go against sharee'ah
2 – That what is meant isthe proof of scholarly consensus, for the
Muslims are unanimouslyagreed that thinking a thing is good is
consensus which counts as evidence. So this thing must be good before
Allaah as well. This is what is indicated by the words, "What the
Muslims think is good."
See al-Mabsoot by al-Sarkhasi, 12/138' al-Faroosiyyah by Ibn al-Qayyim, p. 298.
These interpretations mentioned above are applicable if we take
thewords of Ibn Mas'ood (may Allaah be pleased with him) as applying
to all the Muslims in general. But from the context it seems that he
is referring to the companions of the Prophet (peace and blessings of
Allaah be upon him) only, and not others. What Ibn Mas'ood said was:
"Allaah looked into the hearts of His slaves and found that the heart
of Muhammad (peace and blessings of Allaah be upon him) was the best
of all His slaves' hearts. So He chose him for Himself and sent him
with His Message. Then He looked into the hearts of all His slaves
after the heart of Muhammad (peace and blessings of Allaah be upon
him) and He found that the hearts of his companions were the best of
all His slaves' hearts, so He made them the helpers of His Prophet,
fighting for thesake of his religion. So what the Muslims think is
good is good before Allaah and whatever the Muslims think is bad is
bad before Allaah."
Narrated by Ahmad, 3418; classed as saheeh by Shaykh al-Albaani in
Takhreej al-Tahhaawiyyah, 530.
Whatever the case, it is not correct to quote the words of Ibn Mas'ood
(may Allaah be pleased with him) as evidence for thinking as good that
which is forbidden in Islam, such as imitating the mushrikeen.
And Allaah knows best.
Dought & clear - , What is narrated about the virtue of sponsoring orphans, and the relationship of the orphan girl to the one who adopted her after she reaches puberty
him, is this girl obliged when she grows up to observe hijab in front
of this man? What are the matters that he must bear in mind with
regard to the issue of adoption, taking into consideration the fact
that he did not give her his name? All the man wants is to attain the
reward mentioned in the hadeeth of the Prophet (blessings and peace of
Allah be upon him): "Whoever raise two girls until they reachpuberty
and get married, he and I will be like these two on the Day of
Resurrection" andhe held together two of his fingers. Narrated by
Muslim and at-Tirmidhi.
Praise be to Allaah.
Firstly:
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "Whoever takes care of two girls until they reachpuberty, he and
I will come like this on the Dayof Resurrection" – and he held his two
fingers together.
Narrated by Muslim (2631). According to a report narrated by
at-Tirmidhi (1914): "Whoever takes care of two girls, he and I will
enter Paradise like thesetwo" and he gestured with his two fingers.
The commentators interpreted the virtue mentioned in the two hadeeths
as referring to daughters and sisters. Imam Muslim narrated inthe
previous hadeeth, "Whoever takes care of two girls…" in the chapter on
"The virtue of treating daughters with kindness." And Imam at-Tirmidhi
narrated it in the chapter on "What was narrated about spending on
daughters and sisters."
The one who takes care of his daughters and sisters properly will
attain the virtue mentioned in these hadeeths, which is beingwith the
Prophet (blessings and peace of Allah be upon him) in Paradise.
But with regard to the virtue of sponsoring orphans and the great
reward for that, Muslim (2983) narrated that AbuHurayrah (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "The one who sponsors an orphan, whether it
is a relative of his or not, he and I will be like these two in
Paradise," and Maalik pointed with his forefinger and middle finger.
An-Nawawi (may Allah have mercy on him) said:With regard to the words
"whether it is a relative of his or not", the one who is a relativeof
his is one who is related to him such as his grandfather,
mother,grandmother, brother, sister, paternal uncle, maternal uncle,
maternalaunt, paternal aunt, and other relatives. And the one who is
not a relativeis one with whom he hasno blood ties. End quote from
Sharh Muslim by an-Nawawi.
It is proven in at-Tirmidhi (1918) that Sahl ibn Sa'd (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "I and the onewho sponsors an orphanwill be
in Paradise like these two," and he gestured with his two fingers,
meaning the forefinger and the middle finger. Classed as saheeh by
Shaykh al-Albaani in Saheeh Sunan at-Tirmidhi.
Secondly:
In the answer to question no. 126003 we discussed the issue of
adoption and said that itis of two types, permissible and forbidden.
With regard to the permissible type, it means looking after the orphan
and taking care of his affairs, without attributing the orphan to the
one who adopts.
In that answer, we also stated that when the girlreaches puberty, her
sponsor is regarded as a non-mahram to her, so itis not permissible
for herto uncover her face in front of him or to be alone with him,
but she may uphold ties with him by greeting him andasking him how he
is, in return for his kindness and generosity towards her when she was
small.
It says in Fataawa al-Lajnah ad-Daa'imah: Itis not permissible for you
to stay with this man who adopted you, and it is not permissible for
you to uncover your face in front of him, because he is a non-mahram
to you and adoption does not meanthat you are related. … But there is
nothing wrong with greeting him verbally without shaking hands,
praying for him and thanking him for his kindness.
End quote from Fataawa al-Lajnah ad-Daa'imah, 20/363-364
And Allah knows best.
Islamic Stories - , No choice but to regret
came from the sky that whosoever picks up the rocks will regret and
whosoever doesn't pick up the rocks will regret. Now, the people were
confused. How can this be? Whether you pick upthe rocks or not, you
willregret! Anyway, some people picked up the rocks and some didn't.
Inthe morning when they reached their homes, they saw that the rocks
turned into diamonds. Now, those people who didn't pick up the rocks
started regretting saying"If only we had picked up some rocks." Those
people who did pick some rocks also started regretting saying "Why
didn't we pick up more rocks?" Both sides endedup regretting. Dear
Muslims, this same incident will take place with us on the Day of
Judgement. Those people who spent their time in useless things will
start regretting by looking at those who achieved a great position in
Paradise by spending their time in the way of Allah. Now, those who
did achieve a position in Paradise will start regretting by looking at
those who did more than them and are higher in status."Alas! If we had
only done more to please Allah."
Islamic Stories - , I feel clean for the first time
himself a container for water so that he can use it for toilet
purposes. So, everytime he goes to thetoilet, he fills the container
with water and takes it with him. One day, a Christian man,who also
works there, saw him taking water and asked him about thereason for
it. The Muslim brother told him that after releasing the dirty
materials, we should clean that place and thatcleanliness is a major
part of Islam. The man said that why not use the toilet papers? The
brother asked him that ifsuch dirty thing touched his hands, would he
use a toilet paper to wipe it off or use water? The man understood and
said that he would use water. The next day, the Christian man brought
a container for himself and used it during relieving himself. When he
came out of the toilet, he was crying andtears were rolling down his
cheeks. The Muslim brother asked him aboutwhy he is crying. The
Christian man said that"For the first time in my life, I feel
completely clean." Thereafter, he accepted Islam and became a devouted
Muslim.