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Thursday, April 18, 2013
Fathwa, - Neither you nor your wife is blamed in this case
I had sexual intercourse with my wife after she had made Ghusl for
menstruation. On the next morning, however, she discovered that she
had not removed the nail polish before Ghusl. What is the Sharee'ah
ruling on this case?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The sound opinion adopted by the majority of the scholars of Fiqh is
that it is impermissible tohave sexual intercourse with one's wife
unless she makes Ghusl after menstruation or post-partum bleeding.
Meanwhile, nail polish prevents water to reach the body and this
rendersGhusl invalid. Consequently, your wife is required to make up
Ghusl after removing the nail polish. She is also required to make up
the prayers she performed with an invalid Ghusl.
Since you were certain that Ghusl was valid, you are blameless for the
sexual intercourse and this is forgiven Inshaa' Allaah. Allaah The
Almighty Says (what means): { Our Lord, do notimpose blame upon us if
we have forgotten or erred. }[Quran 2: 286]
Likewise, the Prophet , said: " Allaah Has Forgiven my Ummah for
(things done out of) mistake, forgetfulness or coercion. " [Ibn Maajah
and Ibn Hibbaan. Saheeh Hadeeth] Allaah Knows best. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -
Fathwa, - Is a menstruating teacheror student permitted to recite and touch the Quran?
I am a teacher in a Quran school for girls. Some students, the oldest
is 14 years old, menstruate and therefore they stop learning and
memorizing the Quran,given that they may menstruate twice or three
times a month. As a teacher, what should I do?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The majority of scholars are of the view that a menstruating woman is
permitted neither to recite nor to touch the Quran. Nevertheless, the
opinion of Maalik is that she is permitted to recite the Quran but
without touching it. This is also according to an opinion by
Ash-Shaafi'i and a narration reported from Ahmad . Commenting on
Al-Muwatta', Al-Baaji said: " Menstruation prevents ten things.
Touching the Mus-haf (copy of the Quran) is one of them. "
Given this opinion which allows menstruating women to recite the Quran
but without touching it, these students can recite the Quran and
revise it but without touching the Mus-haf during the period of
menstruation. If touching is necessary, they are permitted to do so.
Counting things which are prevented by menstruation, Ad-Dusooqi a
Maaliki scholar, said: " …and touching the Mus-haf unless she is a
teacher or student. In this case she ispermitted to touch it. "
Allaah Knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Fathwa, - How can a traveler by land purify herself after menstruation
Is it permissible to delay Ghusl for menstruation while traveling
until I reach my country? I travel by land and want to know what I
should doin this case .
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
Purification with water isobligatory and a prerequisite for performing
the prayer, unless there is a Sharee'ah-approved justification, such
as the unavailability of water. In the latter case, purification with
earth (Tayammum) will be the alternative. Allaah The Almighty Says
(what means): { But if you are illor on a journey or one ofyou comes
from the placeof relieving himself or you have contacted women and do
not find water, then seek clean earth and wipe over yourfaces and
hands with it. } [Quran 5: 6]
If delaying Ghusl while traveling will cause you to miss the prayer's
fixed time, then it is one of the grave major sins. Consequently, you
are not permitted to delay Ghusl while traveling until you return
home. If there is not enough water for Ghusl, or there is water but
you need it for drinking, you can perform Tayammum and then pray.
Nevertheless, it is rare nowadays to be without water when one is
traveling by land because there are many bathrooms spread along paved
roads and many stations and rest houses.
Allaah Knows best.
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¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
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This is Mekka
among all places and made it sacred from the day He created the
heavens and the earth.
Allaah commanded Prophet Ibraaheem tobuild the first House on earth
for Allaah to be worshipped in at this spot and sent down the Black
Stone from Paradise as a manifest sign of the sanctity of His Sacred
House.
In Makkah springs the finest water on the surface of the earth, the
water of Zamzam, which is food that suffices the hungry and a cure for
thesick. It is the water with which the chest and heart of the chosen
Prophet Muhammad was cleansed in order to prepare him for his mission.
Allaah has made Makkah eternally sacred and secure; He says (what
means): "Have they not seen that We made [Mak k ah] a safe sanctuary,
while people are beingtaken away (i.e. killed and taken captive) all
around them?" [Quran 29:67]
Allaah has sent down blessings and mercy upon Makkah, the likes
ofwhich have not been bestowed upon any other place or person on
earth.
In order to make the matter clear, lest people confuse what is
virtuous with what is not and what is sacred with what is not, the
Lord sent down the angel Jibreel (Gabriel) to point out the boundaries
of the Sacred City , and Prophet Ibraaheem placed signs marking its
boundaries. Furthermore,Allaah commanded His messenger, Muhammad to
rebuild the structure of the House. This, indeed, is a clear sign and
evidence manifesting the sanctity and holiness of this Secure City .
It was with the commandof Allaah that Prophet Ibraaheem proclaimed to
the peoplethe Hajj (pilgrimage) and Allaah took it upon Himself to
convey the sound of the call all around the world. Thereafter, the
caravan of the honourable prophets, the righteous and those who
followed them began to respond and come forth to the Sacred City .
Prophet Moosaa (Moses) the one who was honoured by the miracle of
Allaah speaking to him, came forth, as came Prophet Yoonus (Jonah) the
one who was swallowed by the whale, as well as amultitude of other
prophets.
Makkah is the land wherethe Prophet Muhammad was born and where his
prophethood commenced. It is where he first received revelation; on
the peak of one of its lofty mountains lies the famous Cave Hiraa' in
which the Qur'aan was revealed to him .
The honouring and sanctity of Makkah continued with the prophethood of
Muhammad and he conveyed to us that the Ka'bah was to be the direction
which the Muslims should face during their prayers, and that a single
prayer in the Sacred Mosque was to be equivalent to a hundred thousand
in anyother mosque.
He guided the people to know that shedding blood (i.e., killing) in
Makkah is prohibited as is felling trees and hunting, and that
pickingup lost items from its streets is prohibited, unless certain
strict conditions are fulfilled.
The last and final Prophet openly announced his love of Makkah and its
lofty status in the sight ofAllaah when he said, addressing it: "I
swear by Allaah! You are the best of the lands of Allaah and you are
the most beloved land to Allaah." [At-Tirmithi & Ahmad]
How could we not glorifyMakkah when it is a land that Allaah Almighty
has designated and singled out with the qualities of sanctity and of
being glorified magnificently? How could we not glorifyit when Allaah
has made it sacred, magnified the reward of performing good deeds in
it, and has made its mention eternal by mentioning it in the Qur'aan?
Allaah says: (what means): "That [has been commanded], and whoever
honours the sacred ordinances ofAllaah — it is best for him in the
sight of his Lord" [Quran 22:30]
Allaah also says (what means): "That [is so]. And whoever honours the
symbols [i.e. rites] of Allaah - indeed, it is from the piety of
hearts" [Quran 22: 32]
The sacred ordinances and symbols (rites) of Allaah refers to the
Sacred City , the Sacred House of Allaah, and sacred places within
them, and it is due to their special qualities that Allaah has
distinguished them from all other cities and lands.
Honouring and glorifyingthe rites of Allaah is accomplished by
respecting this city, by realising its status and virtues, and by
continually expressing gratitude upon seeing it, as well as by holding
the matter of worshipping Allaah within it in high esteem. This is so
becausethe first House of worship ever to be built was in Makkah, and
it is towards it that the heartsof the Muslims are directed from all
places on earth. How can worship in it not then have such a high
status and value?
Allaah made the reward of performing acts of worship in it multiples
of that performed elsewhere and made the reward of a single prayerin
the sacred mosque equivalent to a hundred thousand prayers in any
other mosque. Additionally, fasting, spending in charity and all other
acts of virtue in Makkah have a much higher reward than anywhere else
in the world, higher than any other act of worship could reach in
value. - - ▓███▓ Translator:-> http://translate.google.com/m/
▓███▓ - -
A glimpse on the history of Makkah
past as well as events that have taken place over time and gives us
information related to this. Such information may be true or false,
and every Muslim is obliged to seek the truth and confirm any
information he hearsso that he may ascertain what is correct from what
is fabricated. Moreover, every Muslim should refer to reliable sources
in order to obtain definite, authentic and verifiable information.
Makkah is the Sacred City as well as the holiest and the absolutely
most honourable place on earth. The most truthful sources from which
one can take news about its history are the Noble Qur'aan and the
authentic prophetic narrations in this regard, and from these we can
ascertain its ancient history as well as how it was prior the message
and prophethood of Muhammad .
After the advent of Islaam, Muslim scholars and historians have
endeavoured to record chronicles of Makkah in general history books as
well as books concerned with the biographies of the Muslim scholars
who lived in it. Some scholars authored books that dealt primarily
with its history and the areas surrounding it, one of the most famous
being "Chronicles of Makkah and its Ancient Monuments" authored by Abu
Al-Waleed Al-Azraqi from thethird century AH. Another book was
"Chronicles of Makkah in Ancient and Contemporary Times" authored by
Al-Faakihi who also lived during the third century AH, and his book
was larger than that written by Al-Azraqi but the initial partsof his
book were lost over time.
Thereafter, chronicling the affairsand events of Makkah ceased for a
period of almost four centuries.It was thereafter resumed and one of
the scholars who is considered to be the most prolific author
regarding it and its history was Imaam Taqiyyud-Deen Al-Faasi Al-Makki
(775 AH - 832 AH). In his book entitled "The Therapy for those who
Harbour Affection for the History of the Sacred City", Imaam
Taqiyyud-Deen expressed his amazement at the fact that chronicling the
history of Makkah had halted after Imaams Al-Azraqi and Al-Faakihi .
This incited him to write many publications on the history of Makkah
that took different sizes; large, medium and small. One of the largest
books he authored was "The Treasured Necklace on the History of the
Secure City " which consisted of eight volumes. Next in size came "The
Therapy for those who Harbour Affection for the History of the Sacred
City" which consisted of two volumes, which he later summarised in
books such as "The Gift for the Honourable on the History of the
Sacred City" andothers.
Thereafter, many scholars and schools of history arose which
contributed to the writing of the history and chronicles of Makkah
such as, Aal Fahd and Aal At-Tabari, and this has continued ever
since, to include the contemporary.
The establishment of Makkah:
The history and building of Makkah is directly connected to Prophet
Ibraaheem as he was the first person to settle his family in it when
he left his wife Haajar and his son Ismaa'eel there in compliance with
the command of Allaah for him to do so.
Imaam Al-Bukhaari reported on the authority of Ibn 'Abbaas in the long
narration in which the Prophet informed us that Ibraaheem once came
with his wife Haajar and hisson Ismaa'eel who was still a suckling
infant, from ancient Syria to Makkah. At that time, Makkah had no
water and nobody residing in it. Ibraaheem took them both under the
shade of a tree and left with them a bag of dates and a flask of
water, then headed back to ancient Syria. As he was leaving, his wife
Haajar called to him, saying: "Where are you going? How can you leave
us in this deserted valley that has neither humans nor anything else
(in terms of life)?" She repeated this a few times but he did not
reply, so she asked: "Did Allaah command you to do this?" Ibraaheem
replied: "Yes" Thereupon she said: "Then He shall never forsake us".
Ibraaheem walked for a while and then stood upon a small hill, raised
his hands in supplication, and said, as Allaah informs us saying (what
means): "Our Lord! I have settled some of my descendants in an
uncultivated valley near Your sacred House, our Lord, that they may
establish prayer. So make hearts among the people incline toward them
and provide for them from the fruits that they might be grateful."
[Quran 14:37]
Allaah blessed Haajar and her sonwith the well of Zamzam, and then
people came from all directions and resided in Makkah.The first tribe
to reside there wasthe tribe of Jurhum among whom Ismaa'eel grew up
and from whom he married.
Ibraaheem came many timesto Makkah to check upon their condition, and
later Allaah commanded him to build the Ka'bah; Allaah says (what
means):" And [mention] when Ibraaheem(Abraham) was raising the
foundations of the House and [with him] Ismaa'eel (Ishmael), [saying]:
'Our Lord! Accept [this] from us. Indeed, You are the Hearing, the
Knowing.'" [Quran 2:127]
Allaah also says (what means): "And [O Muhammad], when We designated
for Ibraaheem (Abraham) the site of the House, [saying] "Do not
associate anything with Me and purify My House for those who perform
Tawaaf (circumambulation of theKa'bah) and those who stand [in prayer]
and those who bow and prostrate." [Quran 22:26]
Ibn Katheer said commenting upon this verse in his famous book of
history entitled "The Beginning and the End" in Volume 1, page 135:
"There is no authentic report from the infallible (i.e. Prophet
Muhammad ) informing us that the House (the Ka'bah) was built before
Ibraaheem and whoever states that, relying uponthis verse (for
evidence of that), has no basis for such a claim because what is meant
by the verse is that he was simply being informed of where the House
was to be built." In Volume 2 page 227 of the same book, he said: "The
verses of the Qur'aan clearly indicate that Ibraaheem was the first
person to build it."
Abu Tharr narrated: "I asked the messenger of Allaah: `O messenger of
Allaah! Which mosque was the first built on earth?` He replied: "The
Sacred Mosque (in Makkah)" "I then asked: ` Which mosque was built
next?` He said: "The Aqsaa mosque (in Jerusalem )." "Thereupon, I
asked: `What was the period between the building of the two mosques?`
He replied: "Forty years." " [Al-Bukhaari]
These reports clearly highlight the virtue of Prophet Ibraaheem and
confirm that he was the one who built the two mosques, and that the
period between the two was forty years.
Therefore, it becomes evident that the first thing to be established
in Makkah was the Sacred Mosque (i.e. the Ka'bah), and that the first
water to gush forth from it was Zamzam.
Thereafter, the offspring of Ismaa'eel multiplied in the area of
Hijaaz (the province in which Makkah lies) and its surroundings, and
their families succeeded each other in caring for the Sacred House and
maintaining it for a long period of time, until the tribe of Khuzaa'ah
took over this responsibility. People remained upon the monotheism
with which Prophet Ibraaheem came until the time when, 'Amr bin Lahy
Al-Khuzaa'i introduced idol worshipping in the Ka'bah.
The number of idols then increased in the Ka'bah and this phenomena
spread all around the Arabian Peninsula to the extent that the number
of idols in the Ka'bah reached three hundred and sixty, as stated by
Al-Kalbi in his book "The Idols".
Due to numerous wars and tribal struggles, the well of Zamzam was
buried and people could no longer find it. Qusay bin Kilaab, a
great-grandfather of the Prophet Muhammad forcefully took over the
custody of caring for theSacred House and maintaining it from the
tribe of Khuzaa'ah, as it had abused its authority. Qusay gathered the
scattered families of the Quraysh tribe, relocated them in Makkah, and
restored thesanctity of Makkah, which had been lost due to Khuzaa'ah's
misuse of authority and because some of the Quraysh tribe had been
placed in the surrounding areas of Makkah in order to protect it.
This marked the beginning of an authority that glorified Makkah and
which freely offered all types of services to its visitors, such as
food, water and the cleaning and maintaining of the Ka'bah.
After 'Abdul-Muttalib saw a dream in which he saw the exact spot of
the buried well of Zamzam, he had the area dug up and restored the
well. Thus, the well of Zamzam once again became the source of water
to the pilgrims and visitors, as well as to the residents of Makkah.
After this, a grave event took place during the time of
'Abdul-Muttalib when Abrahah the Ethiopian headed towards Makkah
riding a huge elephant in order to demolish the Ka'bah. This is why
that year came to be known as "The Year of the Elephant", during which
the Prophet was born.
A city with such a magnificent history is worthy of having such an
exalted status and should, therefore, be glorified and honoured. It
deserves to occupy aspecial place in the hearts of its residents, as
well as the Muslims in general. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
The Indisputable Event - II
The chapter of Al-Waaqi'ah openswith a booming clarion cry, a crashing
epiphany, that ushers itswitness's mind to the edge of creation's
cataclysmic fate and onto the near shores of his or herown swift
passage into undisputed reality, when this earth has been leveled into
mere strewn dust. Quickly dispensing with a world left utterly
shattered, it instantly sorts us into three diverse groups: One to the
right; one to the left; and the third—the illustrious
forerunners—nearest Allaah Almighty Himself, up ahead.
The defiant unbelievers, grey with terror, utterly disoriented,
mumbling in confusion, shall throng, exposed on the left. They shall
be turned toward torment and eternally divided from the righteous, who
are gathered on the right and shaded by the blessing of Allaah
Almighty, behind the forerunners in goodness.
These are the consequences of earthly human life, graphically and
factually sorted out. There is no fourth prospect. Such are the
judgments that Allaah Almighty shall issue. The chapter of Al-Waaqi'ah
now expends nearly half its 96 verses reading out the only three
eventualities in the Hereafter that one shall face (7-56).
Next, the chapter's closing argument ensues—its presentation
impassioned, its logic unimpeachable.
Therewith is one cautioned to take a considered approach to the
decision that must now be made as to the authenticity of this Heavenly
Revelation and howto live the rest of life with it in full view.
If facts are to be asserted, it contends, and events verified—and
specifically those for whichthe chapter itself shall make a case—let
them be demonstrable in creation, not conjectured, withtangible
evidence provided, not abstractions. Moreover, one is to duly reflect
on them as such, whether they be near or far, great or small.
Thereafter, one should have the intellectual courage to affirm the
truths to which his own mind has led him, and the moral sense to act
in his own highest and best interest.
In other words, one ought to trust his own contemplation of the
physical exhibits of creation that the chapter has placed before him,
rather than surrender his or her thought to the unverified
speculations that others have elevated to sacred assumptions in the
culture on no higher authority than a sneering peer pressure.
The Arguments of the Indisputable Event
The Chapter of Al-Waaqi'ah produces five concrete exhibits:
1. Men and women emit fertile fluids that in intimacy mingle into new
human life. Yet they are incapable of manufacturing theseprolific
secretions. Thus, it is only Allaah Almighty who has created this and,
by implication, made death, and who is, therefore, manifestly able to
bring one to life again in a new creation (58-59).
2. Human beings till plants that then sprout and bear fruit of every
kind, color, and benefit. Yet they themselves are unable to cause them
to flourish. Thus, it is none other than Allaah Almighty who makes
them grow – and should He so will, He Almighty shall make them wither,
until one is sorrowfully desolated, or all humanity becomes destitute
(63-67).
3. People must drink water to live. Through a wondrous cycle from
rivulet to ocean, and liquid to vapor, clouds suspended in heaven and
driven through its spheres shower countless droplets of water over a
spaciousearth, quenching an ever-thirsty creation, drenching a soil
endlessly in need, and filling lakesand streams that team into the
seas. Without it man dies. Yet he is powerless to form it or pull it
down from the clouds. Thus, Allaah Almighty alone generates
life-giving water then sends it down from the clouds. And should He
Almighty turn it bitter, who then shall make it sweet (68-70)?
4. Humanity kindles fire from teesor their remnants. Its heat energy
is a vital resource – without which human survival and development
would have been impossible. Yet human beings do not themselves produce
it. Only Allaah, The Most High, has brought its living woods forth
from the earth. Moreover, the fact that its energy exists in ready,
latent, transportable form in either living or dead trees and plants,
and those that have been reduced to coal, oil, or other forms, has
been a great provisionof mercy from Him, The Most High, for our
security and continued existence. Fire's value for man lies not only
in its practical uses, however; it inheres also in its imaginative,
metaphorical, and comparative dimension. For it ever speaks its
forewarning to humankind aboutthe ultimate reality of Hell that awaits
unbelief and wrongdoing in the Hereafter [71:53].
5. Man has life. From where did it come? Then he dies. Where did it
go, and who took it? If man is not to be brought back in a new life,
as the beliers of Allaah, The Most High, and Judgment in the Hereafter
contend, then why are human beings unable to retrieve these souls from
death? We still have possession of their bodies. This can only mean
that life comes into our physical forms from a Giver of Life who
withdraws it whenever he deemsfit—and we are helpless to stop Him,
even if we are present whena soul escapes its human housing—rather,
when its Maker summons it from a place so near we cannot even see it.
Surely, the One who makes and takes life canreplace it, put it into a
new form, or restore it in its old one, remade anew (6, 61, 82-87).
Necessary Conclusions
To contemplate these phenomena is rationally to conclude that the
world we inhabit—something of the substance of which we have tested
and the reality of which we have observed—is provisional,and that, as
such, it cannot even provide for itself.
Indeed, the human being, its most capacitated and creative creature,
is reduced to a mere steward, to caring for and conserving all that it
has been provided with or else it will itself die; for it has no way
to achieve genesis, even for its own survival,of its most basic needs,
let alone for the urgencies of others. We must, therefore, conclude
that man and all his world lives by theprovision, and therefore, at
the mercy, of a Provider—One apart who does, and who has, brought both
man and his provision into existence, and who sustains them both. This
is Allaah The Most High.
At this point, one is expected to have the insight to recognize
thatthe words of Chapter of Al-Waaqi'ah are those of one's Creator,
and to have the wisdom to listen attentively as He divulges to him the
mystery of his own fateful eternity, the perilous purpose of this
earthly journey, and the plan for safe passage to a destiny after this
lifethat shall end in his or her inclusion in only one of the three
ranked classes—an indisputable event that shall happen inevitably. -
- ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -
The Indisputable Event - I
shall belie its occurrence!
These two lines are among the most unforgettable opening verses of any
chapter in the Quran. They belong, of course, to the chapter of Al-
Waaqi `ah. The Arabic word 'waaqi'ah' means `event,' 'happening,' or
`occurrence'.
The revelation of this chapter took that meaning, made it definite,
and transformed it for all time into an explicit name for the end of
time - and what a name it is! For it tells us that despite all our
trepidation, doubts, or misgivings, this cataclysmic close to all life
in the world and to the world we all livein is surely coming. By the
definition of the word that names this chapter, as well as according
to its Divine promise, ready or not, this event is"happening."
But an Arabic word is not all this chapter alters. Anyone who measures
out its meanings in thechant of a still night, his heart will change,
and change utterly."If one would know the fateful tidings of the
foremost and the least of humanity, of Heaven's inhabitants and the
tenants of Hell, of this world's denizens and the dwellers of the
Hereafter, let him read the chapter of Al-Waaqi'ah." So said Masrooq,
the famed savant of the Quran from the generation that succeeded that
of the Prophet thus known as the Successors.
Truly spoken are Masrooq's words, sum¬ming up the chapterbrilliantly
in its message, capturing also the indelible impression it left upon
its Messenger, Muhammad for it is known that he remained specially
preoccupied with this chapter for the duration of his mission.
A Bridge Between
In the sequence of the Quran's gradual revelation to the Prophet the
chapter of Al-Waaqi'ah (56) came after the chapter of TaaHaa (20) and
before the chapter of Ash-Shu'araa' (26).
Both these chapters form a strong, nearly continuous exhortation to
the Prophet totwo ends: (1) To persevere in delivering Allaah's
Message, like the prophets, may Allaah exalt their mention, who
preceded him—and above all, Moses whose Divine charge the Prophet's
own mission would spectacularly fulfill and to whose commission his
own was so closely linked; (2) These illustrations seek to uplift and
spur on the spirit of the Prophet up from his acute distress and out
of the profound sense of sorrow he felt for a deluded people, blindly
implacable in theiropposition to his call to no other end but
Hellfire.
Yet just before its own close, the chapter of Taa Haa turns from its
attentive account of the life-struggle of Moses first against Pharaoh,
tyrant of the earth, and then against the recalcitrant among his
delivered but soon-fallen people. Up and away it suddenly whisks us to
theshattering event of the flatteningof the earth and the ensuing
resurrection. Swiftly it summons us to the pulverized plane of the
Judgment Day, utterly leveled without curve or wave.
The chapter of Ash-Shu'araa', in a brief verse after its opening,
picksup this same theme: Forever separated in the next life are the
beliers from the believers by the most damning of Divine Judgments
gone forth in the world.
In between these two chapters and linking up their worldly themes
descends the chapter of Al-Waaqi`ah as an extended exposition spanning
the event of the end of this world and the beginning of the next. It
suspends in time, before our minds for consideration, the decisive
epoch of life we are all destined to live in the Hereafter based upon
our earthly reaction to Divine Revelation and the brotherhood of
prophets, may Allaah exalt their mention, who have delivered it.
In literary terms, the chapter of Al-Waaqi'ah forms an otherworldly
interlude between the breathless scenes of life's drama and trauma
that emerge almost without intermission in the chapters of Taa Haa and
Ash-Shu'araa'. Their two narratives saturate the heart with heavy
concern for the harrowing earthly days that conspire to daunt all who
would carry the mission of the prophetsand don the mantle of Muhammad
. Yet even these anxious illustrations simply fade to insignificance
in the face of thealmost matter-of-fact case for the life to come made
by the chapter of Al-Waaqi'ah. In the idiom of the soul, the chapter
of Al-Waaqi'ah lays it all down for the believers. It gives them an
ironclad and relentlessly awe-inspiring rationale for enduring the
most shocking descent of unbelieving man into brutal bestialism; for
it rivets the believers' attention, with anticipation and trepidation,
on the beginning of an everlasting bliss that lies exalted, beyond
theabasing end of a hasty world.
Little wonder, then, that when Abu Bakr, the Prophet's great friend to
the end pointed to the silver traces that seemed so suddenly to shine
from the Prophet's head, Muhammad, sallallaahu alayhe wa sallam, said:
"Grey have [the revelations of] Hood and Al-Waaqi'ah rendered me."
Ever in his prayer, and especially before morning would break upon the
world in the fading hour of the dawn office, the Prophet was moved to
recite Al-Waaqi'ah. For, indeed, it bears to the human ear the very
uttermost end of intelligence reports about the Afterlife that the
heart of man beats so restlessly to know.
Human beings aspire to discover the secrets of life and death, to
uncover the origins of our own existential mystery. We would unfurl
the scrolls of all time if we could and replay the events of history.
To unravel the wonders that wheel through the heavens, to sunder the
foundations of an earth old beyond ancient, to know intimately the
orders that unleash life's complexity ¬¬– upon this all the might of
the human intellect has ever been. In its quest, time out of mind, and
sums of wealth and resources above the calculable have been spent.
How, then, are the thoughts of sovast a number of people turned away
from what Heavenly Revelation unveils for them freely, concerning the
great truths of life and their own inevitable destiny, and about the
conditions that will prevail at the ending of the world and the
beginning of eternity?
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al-Wali and al-Mawla are names of Allah, but itis permissible to call a Muslim “mawlana”.
hear people calling a shaykh "mawlana" or saying "So and so is
mawlana" – is that permissible?
Praise be to Allah.
Firstly:
al-Wali and al-Mawla aretwo of the names of Allah, because Allah,
mayHe be exalted, says (interpretation of the meaning):
"Or have they taken (for worship) Awliya (guardians, supporters,
helpers, protectors, etc.) besides Him? But Allah, He Alone is the
Wali (Protector, etc.). And it is He Who gives life to the dead, and
He is Able to do all things"
[ash-Shoora 42:9]
"Allah is the Wali (Protector or Guardian) of those who believe.
Hebrings them out from darkness into light"
[al-Baqarah 2:257]
"And if they turn away, then know that Allah is your Mawla (Patron,
Lord, Protector and Supporter, etc.), (what) an Excellent Mawla, and
(what) an Excellent Helper!"
[al-Anfaal 8:40]
"Pardon us and grant us Forgiveness. Have mercy on us. You are our
Mawla (Patron, Supporter and Protector,etc.) and give us victory over
the disbelieving people"
[al-Baqarah 2:286]
"Say: Nothing shall ever happen to us except what Allah has ordained
for us. He is our Mawla (Lord, Helper and Protector)." And in Allah
let the believers put their trust"
[at-Tawbah 9:51].
And the Prophet (blessings and peace of Allah be upon him) said:
"You are its Guardian (Wali) and its Lord (Mawla)."
Narrated by Muslim, 7081
See: Fayd al-Qadeer, 2/613; al-Qawaa'id al-Mathla, p. 15
Secondly:
It is permissible to call another person "mawlana" if he is Muslim,
but it is not permissible to say that toa disbeliever.
Some of the scholars said that it is permissibleto use the word mawla
to refer to a Muslim who is distinguished in knowledge or
righteousness.
The Prophet (blessings and peace of Allah be upon him) said to Zayd
ibn Haarithah: "You are our brother and our mawla."
Narrated by al-Bukhaari,2552
The word mawla may beused with reference to an owner, companion,
relative, neighbour, ally, supporter, lover, benefactor, recipient of
kindness, slave or freed slave. See: al-Qamoos al-Muheet.
Ibn al-Atheer said: The word mawla appears frequently in hadeeth. It
is a word that may be applied to many things. It may refer to the
Lord, the owner, the master, the benefactor, the freed slave, the
supporter, the lover, the follower, the neighbour,the cousin, the
ally, the son-in-law, the slave, thefreed slave, and the recipient of
kindness. It mostly appears in hadeeth and should be interpreted
according tothe context of the hadeeth in which it is mentioned.
Everyone who is in charge of a matter or undertakes a matter may be
describedas its mawla or wali.
End quote from an-Nihaayah fi Ghareeb al-Hadeeth, 5/227
Hence there is nothing wrong with giving this name to a person so long
as he is not a disbeliever.
Ibn al-Qayyim (may Allah have mercy on him) said:Section: The dhimmi
cannot be addressed as Sayyiduna etc
With regard to addressing (the dhimmi)as sayyiduna, mawlana and the
like (titles roughly meaning "our master"), that is definitely haraam.
End quote from Ahkaam Ahl adh-Dhimmah, 2/771
An-Nawawi said: Imam Abu Ja'far an-Nahhaas said in his book Sinaa'at
al-Kitaab: With regard tothe word al-mawla, we do not know of any
difference of opinion among the scholars concerning the fact that no
one should say "mawlaya (my master)" to another person. But I say: We
have seen in the previous chapter that it is permissible in all
casesto say mawlaya and there is no difference between (the two forms
of the word). an-Nahhaas was speaking of the word with the definite
article (al-mawla). Similarly, an-Nahhaas said: The word sayyid may be
saidto anyone who is not an evildoer, but it should not be used with
the definite article (as-sayyid) to refer to anyone other than
Allah,may He be exalted. But the more correct view is that there is
nothing wrong with saying al-mawla and as-sayyid (with the definite
article,with reference to people) subject to the conditions mentioned
above, i.e., a person maybecalled as-sayyid (with the definite
article) if he is a person of virtue and goodness, either because of
his knowledge or his righteousness and so on.If he is an evildoer or
there is some doubt concerning his religious commitment and the like,
it is makrooh to call him sayyid.
End quote from al-Adhkaar, p. 840. See also Mu'jam al-Manaahi
al-Lafziyyah, p. 535
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She is annoyed by the constant demands from her husband’s father for financial support even though he is able to work and earn a living.
though we both make$3000 a month. We have 2 daughters and owe$3600
debt. I dont know if there is a rule of having money for emergency,
but our surplus after deductions is $1000. I am a female and make
$1500. My husband makes$1500. Now, consider he is supposed to support
me and my daughters without my salary although I still put it in the
house. His father is 43 and lives in europe. They say we have to
support them. He has 2 other sons (22,25years old), one is married and
my husbands father has 2 twin daughters (14 years old). They do not
think to save money for winter, because that's how they live their.
Theydont work winter because there is no work. His father smokes 3
packs a day. His mother and all of them want to have things or buy
make up and stuff. Too modest. If i did that, i would not have money
for rent too. I dont buy make up and etc. They pay rent $170 dollars a
month. They live in an apartment. They recentlyturned down a job
beause they dont want to work 7 days a week baking bread at a bakery
which pays 300 euros. That is a good salary there. Overall, My
question is, Is it right or wrong to support HIS parents only,
although they are making bad decisions and are capable of working? His
parents only, father and mother, others not. the quran says to make
your parents happy? I am not sure if I have to support them even
though they are still ok to work. Theyjust dont want to work. They do
construction during summer and dontwant to work anything else. I dont
own a house,I want to buy a house for my kids, if i support them then
i cant do anything. I live in an apartment.
Praise be to Allah.
Firstly:
Undoubtedly obedience to parents, so long as it does not involve
disobedience towards Allah, is one of the greatest of righteous deeds
and acts of worship. This is a well-known basic principle in Islam.
The father has the right to take whatever he wants from his son's
wealth, but that is subject to conditions, one of which is that taking
it should not cause harm to his son and that he should not take from
him in order to give to someone else.
Moreover, he should not take from his son's wealth in order to wasteit
on extravagances or buy things that he does not need. This is more
obviously forbidden; in fact it is not allowed even if it is one's own
wealth and earnings, so how about if it is his son's earnings? See the
answer to question no. 9594 .
Secondly:
Spending on the father'smaintenance is only obligatory if the father
isin difficulty and unable to earn a living from a suitable job. If he
is not in difficulty or he is in difficulty but he is able to earn a
living from a suitable job, then his sonis not obliged to spend on
him, according to themore correct of the two scholarly opinions.
It says in Minah al-Jaleel, 4/416: Spending on the maintenance of
parents who are in financial difficulty is obligatory, even if they
have a servant and a house thatthey need but are no more than is
necessary. It seems that this is the case even if the father is able
to earn a living. Thisis the view of al-Baaji and those who agreed
with him. However al-Lakhmi says that rather he should be compelled to
work in hisprofession, and this is the correct view and is the view of
the author of al-Jawaahir. This is what appears to be the correct view
by analogy with the son, because in order for it to be obligatory for
the father to spend on his son, it is stipulated that the son should
be unable to earna living doing work that is not demeaning to him.
End quote. See: Haashiyat ad-Dasooqi, 2/523
It says in Kashshaaf al-Qinaa', 5/481-482:
We may sum up the conditions of it being obligatory to spend on
arelative in the following points: Firstly, that those on whom he is
spendingshould be poor, with no wealth or income to make them
independentof means so that they donot need someone else to spend on
them. If those on whom he is spending are well off and have sufficient
wealth or income, there is no obligation to spendon them, because the
condition is not applicable in this case. But if their wealth or
income is not sufficient for them, then he is obliged to top it up.
Secondly, the one who issupposed to spend on them should have
sufficient wealth to do so that is surplus to whathe needs to spend on
hisown maintenance and that of his wife and family. Thirdly, the one
who spends should be an heir of the one on whom he spends, either
according to the shares allocated by sharee'ah or because of blood
ties through the father.
End quote.
Thirdly:
The husband does not have the right to take from his wife's wealth
inorder to give it to his father, mother or siblings without her
consent. It is not permissible for the husband to take anything of his
wife's wealth except what she gives willingly.
See the answer to question no. 163541 .
What we think is that the son should give his father something by
wayof upholding ties of kinship, in such a way that will not adversely
affect your needs and will not be unfair to you,and he and his
siblings should encourage their father to work.
You could make your salary separate from your husband's salary, and
save all of your salary, and your husband can spend on you and the
children and shoulder the responsibility of living costs. This is his
basic duty in the first place. Then if there is anything left over, he
can use thatto uphold ties with his father in a way that will not
adversely affect you or be unfair to his children. Then he can add
whatever is left overto what you have of wealth, and you can put that
towards buying a house or you can save it for your needs.
But you have to be very careful not to let that choice lead to trouble
in your relationship with your husband. However, you are in a position
to evaluate the situation as you are living with him.
If you are afraid that that may lead to some trouble, then carry on as
you have been doing, and try to advise him to think of what is best
for you and your children whilst avoiding cutting off ties with his
father orfailing to uphold ties with him and treat him kindly, in ways
that will benefit him and not harm you.
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Islamic Stories, - Young Prophet Muhammad (SAW) Praying for Rain
said: "I came to Makkah when it was a rainless year, so Quraish said
'O Abu Talib, the valley has become leafless and the children hungry,
let us go and pray for rain-fall.' Abu Talib went to Al-Ka'bah with a
young boy who was as beautiful as the sun, and a black cloud was over
his head. Abu Talib and the boy stood by the wall of Al-Ka'bah and
prayed for rain. Immediately clouds fromall directions gathered and
rain fell heavily and caused the flow of springs and growth of plants
in the town and the country.
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Islamic Stories, - The prayer of Hadrat Umar (ra)
that there had grown two permanently dark tear-lines on his face.
Abdullah bin Shaddad (RA) narrated that one day Hadrat 'Umar (RA) led
the prayer and as he came to the Verse:
"Verily, I only complain of my sorrow and my grief to Allah" (Yosuf:86)
he wept so much that the people were greatly perturbed.
Hadrat Imam Hasan (RA) narrated that once Hadrat 'Umar (RA) was
leading the prayer. When he reached the Verse:
"The punishment of thy Lord shall certainly cometo pass. There is none
who can avert it." (At-Tur:7,8)
he wept so much that hiseyes were swollen. At times he wept so much
that people got despaired of his life.
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