Tuesday, April 23, 2013

Women in Islam:, - Women as kinfolks and Neighbors

The same general rights are legislated in Islamic jurisprudence for
women as are required for men. A concern for general public welfare
and mutual support of one another isa trademark of the Islamic social
system. The Prophet(Peace be upon Him) said:
"The similitude of the believers intheir mutual care, love and
kindness to one another is like one human body: if one organ aches,
this prompts the entire body to be feverish and remain awake."
[Muslim #2586]
And he (Peace be upon Him) said:
"The believers, one to another, are like a firm structure, supporting
one another." He thenintertwined his fingers.
[Bukhari #467 & Muslim #2585]
"A woman as an aunt, niece, cousin, or any type of relative,
regardless of the distance, is included in the kinfolk to whom Allah
commanded to be good, kind and supportive. Allah, the Exalted, states
in the Qur'an:
(Would you then, if you were given the authority, do mischief in the
land, and sever your ties of kinship?)
(47:22)
The Prophet (Peace be upon Him) said:
"A person who severs his kinship ties, will never enter Jannah ."
[Muslim #2556]
And he (Peace be upon Him) said:
"Charity to a poor person is one charity, and to a (poor) relative two
charities: a charity and a connection of a relative."
[ Tirmidhi #658 & Ibn Majah#1844 and verified]
If a woman is a neighbor and sheis a Muslim, she is entitled to
tworights: the right of Islam, and theright of a neighbor. Allah, the
Exalted, states in the Qur'an:
(Worship Allah and join none with Him in worship, and do good to
parents, kinfolk, orphans, the poor who beg, the neighbor who is
related to you, the neighbor who is a stranger, the companion by your
side, the wayfarer you meet, and those slaves whom your right hand
possesses. Verily, Allah does not like anyone who is proud and
boastful)
[4:36]
Islam obligates a Muslim to be good to all his or her neighbors. The
Messenger of Allah (Peace be upon Him) said:
"Jibreel (Archangel Gabriel) continued to recommend me to take care of
the neighbor so much so that I thought the neighbor was going to be
made alegal heir."
[Bukhari #5668]
He (Peace be upon Him) also said:
"By Allah he is not a believer, by Allah he is not a believer, by
Allah he is not a believer!
They asked: "Who, O Messenger of Allah?"
He said: "The one from whose harm the neighbor is not safe."
[Bukhari 5670]
It is also reported by Asfahani in Hilyatul-Awliya that Talhah (may
Allah exalt their mention) said:
"Umar Ibn al-Khattab (may Allah exalt their mention) went out of his
home one night. I decided to follow him to see what he was doing
during the night. I saw himentering a certain house and after a while
I saw him come out and enter another house. In the morning I went to
the first houseand entered it to find out who lives there. To my
surprise I found an old, blind and disabled woman. I asked her: 'What
did the man, who came in your homelast night, want from you?'
She said: 'This man has been taking care of me for a time now,serving
my needs and helping meand supporting me.' Talha said tohimself: 'Why
should I investigateUmar's actions?
The Messenger of Allah (Peace be upon Him) said:
"The person caring for the widows and the poor is like the one who is
on the path of Allah, and as if he said: Like one who stands in prayer
without sitting down and like the one who fasts without breaking the
fast."
[Bukhari #5038 & Muslim #2982]
These are some distinguishing aspects of honoring, respecting, caring
for, and supporting women according to Islamic teachings that
summarize the rights of women. We believe thatwomen never witnessed
this extent of respect and honor throughout the history of mankind on
earth. Some traditions show that the Islamic law never tolerated
crimes or abuses against a woman during any stage of her life. - -
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Women in Islam:, - Equality of Men and Woman in Islam, and their complementarynature to one another

In one sense, equality between men and women is possible and
reasonable because they are bothhuman, with similar souls, brains,
hearts, lungs, limbs, etc. In another sense, equality between men and
women is impossible and an absurdity due to their natural differences
in physical, mental, emotional and psychological qualities,
inclinations and abilities. Between these two we must tread to
illuminate how they are equal, and how they are complimentary.
If total equality between all members of the same gender is impossible
due to natural differences in strengths and other qualities,
regardless of whether the gender is masculine or feminine, then it is
definitely impossible between the two genders. Allah, the Exalted and
Almighty, says in the Glorious Qur'an:
(And of everything We have created pairs, that you may remember (the
Grace of Allah).)
[51:49]
Even atoms exhibit this dual quality with inter-related and
complementary roles played by the positive and negative particles and
ions, yet each is an integral part of the whole systemof the so called
binary basis of all life. Most living beings have male and female
sexes for reproduction. As the science of biology teaches us, all
mammals have similar traits in their molecular and glandular
structures that determine differences in gender. These basicphysical,
psychological and sexualtraits have their definite effects on other
spheres of life.
It is natural for a man to need and find fulfillment with a woman and
for a woman with a man, since they are created one from the other and
for one another. They both are inseparably bound to each other.
Neither can they find fulfillment except when in the company of the
other as legal and honorable mate and spouse, as Allah (The Almighty)
says in His Majestic Book, the Qur'an, mentioned in the two verses
cited in the preface:
(O Mankind! We have created you from a male and a female, and made you
into nations and tribes,that you may know one another. Verily, the
most honorable of youin the Sight of Allah is the believer who has
Taqwa (piety and righteousness). Verily, Allah is All-Knowing,
All-Aware.)
[49:13]
In many instances Islam treats women as equals to men. Some of them
are given below. In the coming sections we will expand on these themes
in various contexts throughout the book.
1) Eqaulity in Basic Humanity
Both the male and the female areequal in terms of their humanity.
Islam does not categorize women, for instance, as the source of evil
in the world for some & original sin that caused Adam (Peace be Upon
Him) to be dismissed from Paradise, or to bethe cause of evil in the
world by setting loose a Pandora's box of vices, as some other
religious doctrines and fables teach.
Allah, the Exalted and Almighty, states in the Glorious Qur'an:
(O mankind! Be dutiful to your Lord, Who created you from a single
person (Adam), and from him (Adam) He created his wife (Eve), and from
them both He created many men and women...)
[4:1]
Allah also states in the Glorious Qur'an:
(Does man think that he will be left neglected without being punished
or rewarded for the obligatory duties enjoined by his Lord (Allah) on
him? Was he not amixed male and female dischargeof semen pouring
forth? Then he became a clot; then (Allah) shaped and fashioned (him)
in due proportion, and made him into two sexes, male and female. Is He
not able to raise to life those who are dead?)
[75:36-40]
Allah illustrated in the verses thatHe created both sexes from one
single source. There is no difference between the two sexes in terms
of qualifications inhumanity, and each complements the other as the
two genders of the species. Islamhas abolished and abrogated all the
previous unjust laws that demoted women as inferior in quality and
nature. The Prophet of Allah (Peace be Upon Him) said:
Verily, women are the twin halves of men.
[Abu Dawood #234 , Tirmidhi#113 & others]
2) Equality in Religious Obligations
Equal religious duties and rituals are required from both women and
men. Testimony of Faith (Shahaadah), Prayer (Salah), Obligatory
Charity (Zakah), Fasting(Saum), and Pilgrimage (Hajj) are equally
required of both genders.In some cases the requirements are a bit
easier on women to alleviate their special cases of hardship. For
instance, in consideration of her health and physical condition,
menstruating women or a woman in the state of postnatal bleeding and
recuperation are absolved from the duty of prayers and fasting. She is
required to make up the days of fasting missed due to menses and
postnatal bleeding, but not her prayers, as that would be too
burdensome.
3) Equality in Rewards and Punishments
Both males and females have similar rewards for obedience and
penalties for disobedience in this world and the Hereafter. As stated
by Allah in the Glorious Qur'an:
(Whoever does righteous acts, whether male or female, while heis a
believer, verily, to him We willgive a good life, and We shall pay
them certainly a reward in proportion to the best of what they used to
do.)
[16:97]
And the Lord Most Majestic says:
(Surely for men who submit to Allah and for women who submitto Allah,
for believing men and for believing women, for devout men and devout
women, for truthful men and truthful women, for steadfast men and
steadfast women, for humble men and humble women, for charitable men
and charitable women, for fasting men and fasting women, for men who
guard their chastity and women who guard their chastity, for menwho
remember Allah much and for women who remember Allah much, for all of
them Allah has prepared forgiveness and a mighty reward.)
[33:35]
4) Equality in Preservation of Honor and Nobility
Women have the same moral obligations and are entitled to the same
general rights as men in guarding chastity, integrity and personal
honor and respect, etc. No double standards are allowed. For instance,
those who falsely accuse a chaste woman of adultery or fornication are
publicly punished, just as if a manis slandered. Allah, the Exalted,
states in the Glorious Qur'an:
(And those who accuse chaste women, and produce not four witnesses,
flog them with eighty lashes, and reject their testimonyforever.
Indeed, they are those who are disobedient to Allah.)
[24:4]
5) Equality in Financial Dealings and Property Ownership
Women are equally qualified and allowed to engage in financial
dealings and property ownership.According to Islamic law women can
own, buy, sell and undertake any financial transaction without the
need for guardianship, and without any restrictions or limitations - a
situation unheard of in many societies until moderntimes.
6) Best of you is the Best to his Womenfolk
Islam indicates that a man who honors, respects and deals with women
justly and integrally, possesses a healthy and righteous personality,
whereas a man who mistreats them is an unrighteous and unrespectable
man. The Prophet of Allah (Peace be Upon Him) said:
The most complete believer is thebest in character, and the best of
you is the best to his womenfolk.
[Tirmidhi #1162 and verified]
7) Equality in Education and Cultivation
Islam entitles women to the same rights as men in terms of education
and cultivation. The Prophet of Allah (Peace be Upon Him) said, as
reported and authenticated by the scholars of prophetic traditions:
Seeking knowledge is compulsoryfor each and every Muslim (i.e. both
male and female).
[Ibn Majah #224 al-Baihaqi and verified]
Muslim scholars collectively agreed that the word Muslim when used in
revealed scriptures includes both male and female, as we indicated in
parenthesis. Thus, Islam entitles women to the same right of education
in order to understand the religiousand social obligations, and
obligated them both to raise their children in the best manner,in
accordance with the right Islamic guidance. Of course women have
certain obligations in bringing up their children that are
commensurate to their abilities and men have complementary obligations
to finance, protect and maintain according to their added
responsibilities in the family unit.
The Prophet (Peace be Upon Him) said:
Whoever takes care of two girls until they reach puberty, he and I
will come on the Day of Resurrection like this." The Messenger of
Allah (peace be upon him) then joined his fingersto illustrate this.
[Muslim #2631]
About female slave girls, the Prophet of Allah (Peace be Upon Him) said:
Whoever has a female child with him (under his guardianship
fromslavery), and trains her in the best behavior, and teaches her
well, and then frees and marries her, will have a double reward.
[Bukhari #97 & Muslim #154 ]
8) Equality in Social Responsiblities
Men and women have similar obligations and responsibilities to reform
and correct the society to the best of their capability. Men and women
shoulder the responsibility of enjoining good and forbidding evil
equally, as Allah, the Exalted, states in the Qur'an:
(The believers, men and women, are helpers, supporters, friends and
protectors of one another, they enjoin all that is good, and forbid
all that is evil, they offer their prayers perfectly, and give Zakah
(Obligatory Charity) and obey Allah and His Messenger. Allah will
bestow Mercy on them. Surely Allah is All-Mighty, All-Wise.)
[9:71]
9) Right to Receive Fair Share of Wealth
Men and women have set and determined rights to receive theirfair
share of wealth, just as they are obliged to give Zakah (Obligatory
Charity) according to the set calculation. All Muslim scholars
unanimously agree uponthis. A woman has her set share of inheritance,
as will be discussed in more detail later, which was a right
unthinkable in many societies.
Allah (The Almighty) says:
(There is a share for men from what is left by parents and those
closely related, and there is a share for women from what is left by
parents and those closely related, whether the wealth be small or
large: a legal mandatory share.)
[4:7]
10) A woman, just like aman, can give someone the right of seeking
refuge and security among the Muslims
Allah, the Exalted, says:
(And if one of the polytheists seeks refuge, give him until he hears
the words of Allah, then take him to his place of security.)
The Messenger of Allah (Peace be Upon Him) said:
And the protection of Muslims is one, and the least among them can
give protection; and whoeverusurps the right of a Muslim thenthe curse
of Allah and His angels and all the people is upon him, and no
repentance or ransom will be accepted from him
[Bukhari #3008]
This is also proven by the famous story of Um Hani' (Mother of Hani')
when she gave protection to a polytheist who sought refuge with her on
the day of the conquest of Makkah after her relative threatened to
kill that person (for some past enmity) so the Messenger of Allah
(Peace be Upon Him) said,
We protect and give asylum to whomever you give asylum O Um Hani'.
[Bukhari #350]
These are just some of the rights,mentioned here as examples in a
summarized way to indicate the comprehensive nature of the Islamic
jurisprudence. - - ▓███▓ Translator:->
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Women in Islam:, - Demands for Women's Rights

Women worldwide demand equal rights. There is not a system of law that
preserves, maintains and protects what are truly women's rights, as
much as Islamic law does, whether in the past or in modern times. This
willbe verified and substantiated in the following sections of the
book.
Sir Hamilton , the well-known English thinker and philosopher, stated
in his book on Islam and Arab Civilization :
"The rules, regulations and verdicts concerning women in Islam are
clear, frank and open. Islam capitalizes on the completecare that
should be given to the protection of a woman against anything that may
harm her personally, or cause ill-fame to her reputation or
character."
Gustave Le Bon , the well-known French thinker stated in his book "The
Arab Civilization" :
"Islamic virtuous deeds are not limited to honoring and respecting
women, but rather, we can add that Islam is the first religion to
honor and respect women. We can easily prove this by illustrating that
all religions and nations, prior to the advent of Islam, caused much
harm and insult to women."
[p.488]
He also points out:
"Matrimonial rights which have been stated and illustrated in
theGlorious Qur'an and by the interpreters of the meanings of the
Glorious Qur'an are far better than European matrimonial rights for
both husband and wife."
[p.497]
Over fourteen hundred years ago,Islam began to spread to the known
world from Makkah , and then Madinah , where the Prophetof Allah,
Muhammad bin Abdullah(Peace be upon Him) taught his message. Islam
spread its light through the teachings of the revealed scriptures of
the Glorious Book of Allah, the Qur'an, and the inspired traditions of
the Sunnah (Way) of Prophet (Peace be upon Him) which are the
undisputed basis of the Islamic law. The Islamic teachings and system
of law had a profound impact on the lives of the followers of Islam,
and consequently, this impact affected the societies in the landswhere
Muslims traveled and settled. Islam spread very rapidly in an
astounding manner in the known world and left a comprehensive system
of life thataddresses every human need.
Islam does not contradict, clash with or reject any of the lawful,
sound and meaningful requirements of the human being's existence,
which are essential to his continuity in life.In order to understand
changes that Islam brought for women, we must examine brieflythe
status of women prior to the advent of Islam in the Arab society and
other civilizations in the world.

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Fathwa, - Ruling on washing the testicles during Istinjaa’

Question
Is washing the testicles during Istinjaa' a Sunnah, a desirable act,
or merelya matter of hygiene?
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.
Istinjaa' means cleaning the orifice of the private parts only,
unless the filth spreads around the outside area, then you should wash
the area were contamination occurred.
Washing one's testicles during Istinjaa' is not legislated in
Sharee'ah, yet there is no harm to wash them for more hygiene. In
fact, the majority of Muslim scholars stated that it is recommended to
wash the testicles after discharging pre-ejaculatory fluid. When 'Ali
asked the Prophet , about this, he replied: " Wash your penis and
testicles, and then perform ablution " [Abu Daawood]
The same narration was reported in Saheeh Al-Bukhaari and Saheeh
Muslim, but without mention of the testicles. While some scholars
considered this narrationto be weak, others considered it authentic
such as Imaam Abu 'Awaanah , An-Nawawi and Al-Haafith Ibn Hajar .
On the other hand, some scholars considered washing the testicles
after discharging pre-ejaculatory fluid as obligatory; since the use
of the imperative by the Prophet , entails obligation. The majority of
scholars interpreted the Hadeeth to denote that it is a recommended
act, or that it is to be done when traces of pre-ejaculatory fluid
stain the testicles.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Muslim jurists’ opinions on wiping over torn leather socks

Question
I was wearing socks believing that they covered all my feet. I was
surprised, after finishing prayer, to find that there was a hole in my
sock thesize of a fingerprint. My question is, were those prayers
valid? Should I make up for them ?
May Allaah reward you .
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.
If this hole was above theankle, then there is no harm done; for it is
not on the area that should be washed during ablution. However, if
this hole was on the ankle or below it, then it is within the area of
ablution. Jurists' held different opinions on whether or not to wipe
over the socks in this case.
Imaam Ahmad 's school ofFiqh ruled that it is impermissible as they
would not cover the whole foot, and this is one of the opinions of
Imaam Ash-Shafi'i as well.This is because what is uncovered should be
washed and what is covered should be wipedover, and if these two
events combine, then washing takes precedence as if the feet became
fully uncovered.
Abu Haneefah 's school ofFiqh ruled that if the tear reaches the size
of three fingers, then it is impermissible to wipe over them during
ablution, and if it were less than that, it is permissible.
Imaam Maalik 's school of Fiqh ruled that if the holeis the third of
the size of the socks, then it is impermissible to wipe over them
during ablution, and if it were less than that, it is permissible.
The scholars who adopted this opinion relied on the generality of the
narrations on wiping over the leather socks; they did not specify that
leather socks should be free from any kind of tears or holes. As long
as one can walk with the leather socks, then they are just like
thegood ones. Besides most of the late Arabs' leather socks were torn,
and the Prophet , commanded the Companions to wipe over them without
givingany details. Thus, the ruling is applied to the people's
commonly worn leather socks at that time,most of which were
torn.Additionally, if these leather socks were prohibited for one in
the state of Ihraam to wear them, and wearing them entails expiation,
then it is permissible to wipe over them in ablution just like those
that are free of tears.
Hence, it is permissible towipe over torn leather socks as long as the
tears are small, based on the previously-mentioned evidence.
Socks take the same ruling as leather socks; accordingly, this tear,
which is the size of a fingerprint, is considereda small tear and it
is permissible to wipe over the socks. Therefore, your ablution was
valid and you do not have to make up for those prayers.
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Fathwa, - No Ablution for the Amputated Limb

Question
I am handicapped; my legs are amputated approximately 15 cm below the
knee. Do I have to wash my amputated legs during ablution or should I
wipeover my artificial limbs orwhat should be done in this regard ?
May Allah reward you .
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.
If the amputee still has parts of the amputated limbs, which should be
washed during ablution, then he is unquestionably obliged to wash
them. However, if the limbs were amputated above the part which should
be washed during ablution, then he is unquestionably not obliged to
wash them.
If the amputee has his legs severed from the ankles, or the arms were
amputated from the elbows, then he should wash the ends of his legs
and arms. However, other scholars believed that it is merely
recommended to wet thetips of the amputated limbs, which are among the
parts of the body thatrequire ablution.
Hence, if your legs were amputated above the ankle joint, as it seems
from your question, then you are not obliged to wash the amputated
legs or wipe over the artificiallimbs; for Allaah The Exalted Enjoined
washingthe feet up to the ankle for ablution; Allaah The Exalted Says
(what means): { And wash your feet to the ankles. } [Quran 5:6] The
obligation is removed if the organ involved is removed.
Allaah Knows best.

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Summary of Zakaah rulings

The position of Zakaah and the Basic Rule of Its Ordainment:
Zakaah is one of Islam's pillars and great foundations. It is Joined
by Allaah The Almighty with prayer in many locations of His Glorious
Book. The source of its obligation lies in the Quran, the Prophetic
Sunnah andthe consensus of the Islamic ummah.
Concerning the Book of Allaah The Almighty, a mention may be made of
His Saying (what means):
• #{And establish prayer and give zakaah and obey the Messenger - that
you may receive mercy.}## [Quran 24:56]
• #{O you who have believed, indeed many of the scholars and the monks
devour the wealth of people unjustly and avert [them] from the way of
Allaah. And those who hoard gold and silver and spend it not in the
way of Allaah - give them tidings of a painful punishment. The Day
when it will be heated in the fire of Hell and seared therewith will
be their foreheads, their flanks, and their backs, [it will be
said],"This is what you hoarded for yourselves, so taste what you used
to hoard."}## [Quran 9:34-35]
As far as the Prophetic Sunnah is concerned, the Messenger of Allaah
said: ~"Islam is based on five (pillars): to testify that there is
none worthy of worship except Allaah and that Muhammad is the
Messenger of Allaah; to establish prayer; to giveZakaah; to observe
the fast of Ramadhaan; and to perform Hajj to the House (i.e. the
Ka'bah) for him who could find thereto a way)."~~ [Al-Bukhaari and
Muslim]
The Messenger of Allaah further said: ~"Any owner of goldor silver who
does not pay the Zakaah due on it will, on the Day of Resurrection,
have his treasureheated in the Fire of Hell and thenmade into plates.
His flanks, forehead and back will be branded with them. Every time
they (i.e. the plates) get cold, they will be heated again on a day
that will last fifty-thousand years. This will be done to him until
Allaah Pronounces the judgment on His slaves. Then onewill be shown
his path, leading him either to Paradise or to Hellfire."~~ [Muslim]
Ruling on Zakaah:
Zakaah is due on everyone who meets the following conditions:
1- Faith in Islam: the disbeliever isnot asked to give it even though
he will be accounted for not giving it since the disbelievers
areaddressed by Sharee'ah commands.
2- Freedom: it is not due on a slave's wealth even though it is due on
the wealth of the mentally disabled and children.
3- The full possession of the due Nisaab (i.e. the minimum
amountliable for Zakaah) and the Nisaab of each kind will be
accurately defined later. If one's wealth is less than the Nisaab, no
Zakaah will be due except for the Rikaaz, which is what is found
buried from the time of Jaahiliyyah (i.e. pre-Islamic period of
ignorance).
4- Stability of Nisaab: it is not dueon the share of the Mudhaarib
before distributing the money.
5- The elapse of a full lunar year on prices, articles of
merchandiseand live stock. Concerning grains, fruits, what comes out
from the land, products of grazing animals, the profit from trade and
Rikaaz, Zakaah is due on that even if a full lunar year does not
elapse on it.
In other words, Zakaah is due on every free Muslim in full possession
of a due Nisaab upon which a lunar year has elapsed, whether he is
young or old, sane or insane. The only exception is that the young or
insane does not give out his Zakaah by himself but it is given out by
his guardian.
Kinds of wealth on which Zakaah is due:
1- Currencies and prices (i.e. gold,silver and cash money)
2- Articles of merchandise
3- Livestock
4- What comes out from the land of grains and fruits
The focus will be made in what follows on prices and articles of merchandise.
The due Nisaab of Zakaah on prices and articles of merchandise:
1- The Nisaab of gold is 20 dinars (i.e. approximately 85 grams).
2- The Nisaab of silver is 200 dirhams (i.e. approximately 595 grams).
3- The Nisaab of cash money is debatable. It is more precautious to be
that which benefits the poor better. Take this illustrative example:
suppose that a gram of gold is worth 50 riyals and that ofsilver is 1
riyal: if gold is considered, then the Nisaab is 50×85=4,250 riyals
and if silver is considered, then the Nisaab will be 1×595=595 riyals.
Thus, consideration of silver will be more beneficial to the poor.
Being so, whoever has 595 riyals and above has indeed possessed the
due Nisaab and Zakaah becomes due on him. Some scholars measure the
Nisaab onlyin gold especially these days when silver is very cheap and
he who possesses 595 riyals is not rich.
Zakaah on articles of merchandise:
Articles of merchandise are goods planned for sale with the intention
of making profit, like cars, equipment and various kinds of
commodities ready for trade (i.e. those which are purchased with the
intention to be sold in trade rather than to beused). If a lunar year
elapsed, a merchant should assess the commodities he has according
totheir market value at the very time Zakaah became due on him rather
than according to their value on the day he bought them.This is in
order not to wrong the poor, in case the price rose, or the merchant,
in case the price fell. The assessment should depend on the retail
price for the retailers, the wholesale price for the wholesalers and
the average for those who combine both.
Notice: a man may buy a commodity with the intention to sell it and
make a profit but he uses it instead. On the other hand, another man
may buy a commodity with the intention to use it and, seeing it
improper, he sells it instead. On which of both is Zakaah due?
The separating limit is the original intention. If one's original
purpose when purchasing a commodity is to selland trade in it, then it
will belongto the articles of merchandise on which Zakaah is due even
though it may probably be used. If the original purpose of buying is
to use it, then no Zakaah will be dueon it even though it may probably
be sold.
If one bought a commodity with the intention to use it and a year
later intended to sell it, it would be considered an article of
merchandise from that very date and not from the date he bought it.
Vice versa, if he bought it with the intention to traffic in it and a
year later he intended to use it, Zakaah would not be due from that
very date and would be due only for the previous time.
Zakaah on shares:
Concerning the Zakaah of shared companies, the purpose of a
shareholder from possession is one of two:
1- To intend an investment in the long term and gain profits and
revenues. If he is in the Saudi market, no Zakaah will be due on the
shareholder because the company pays it on his behalf. If he is in
another market where the companies do not abide by paying Zakaah, he
should estimate the Zakaah by accounting the real holdings on which
Zakaah is due far from the market value. If it is difficult for him
and he likes to be more cautious, then he should give Zakaah like the
rights of sharers (i.e. owners) which is 2.5%. The rights of sharers
are the total assets minus the total deductions and the result is
multiplied by 2.5%.
2- To intend by possession of shares to trade or make a Mudhaarabah
with the expectation that their price will rise so as to sell them.
That is to buy today and sell tomorrow andso on. This person should
give Zakaah on the shares he has like articles of merchandise. If a
lunaryear elapsed on him, he should consider the market value rather
than the nominal or real value of the shares and give Zakaah on them
as articles of merchandise (i.e. 2.5%).
A differentiation should be made between an investor and a Mudhaarib.
The one who intends to sell a share within a year is a Mudhaarib on
whom the Zakaah of articles of merchandise is due and the one who
intends to sell after more than a year is an investor.
Equity funds:
Equity funds are frequently like a Mudhaarib in purchasing and selling
shares. So the Zakaah due on them is like that due on articles of
merchandise as was clarified in number (2). If it is the day that ends
a lunar year on which an almsgiver gives out his Zakaah, he should
assess the equities he has on that day and give out as much as 2.5%
thereof.It is worth mentioning that the funds themselves usually do
not give out Zakaah and it is entrusted to the customer, the owner of
the equities.
Zakaah on jewelry:
Scholars have two different opinions about the obligation of Zakaah on
jewelry. What is intended by jewelry is only gold and silver. No
Zakaah is due on precious stones, pearls and the like, regardless of
how high their price may be.
1- The first opinion claims that noZakaah is due on jewelry because
the purpose is to use them permissibly rather than to trade in them.
Thus, the meaning of increase does not apply to them, neither in
reality nor in consideration. They bring many indications in support
of this opinion and, at the same time, render weak the indications of
those who advocate the obligation of Zakaah on jewelry. This opinion
is adopted by many scholars.
2- The other opinion argues that Zakaah is due on jewelry in view of
the general traditions concerning the Zakaah on gold and silver and
the Hadeeth of the woman with the two bracelets and others. This is
the opinion of many including Ibn Baaz, Ibn 'Uthaymeen and others.
However, it is worth mentioning that, in the case of adopting the
opinion that no Zakaah is due on the jewelry of women, the following
criteria should be observed:
a- To intend only adornment thereby and, in case saving is intended,
Zakaah becomes due on it.
b- To intend to use it in a current rather than a future need. An
example of a future need is that one keeps it for his would-be wife.
In this case, Zakaah becomes due on it.
c- To remain fit for adornment. But whatever is crushed or broken and
thus becomes unusable thereof, then Zakaah is due on it because it is
not prepared for such use.
d- To be used permissibly. If its use is impermissible, then
Zakaahbecomes due on it. An example of impermissible use is to be in
the form of a statue or an idol and so on.
e- Not to exceed the limit of moderation and usage in the amount of
jewelry that is used. But if it exceeds the limits of extravagancy,
then Zakaah becomes due on what is beyond the limit of moderate usage.
Zakaah on salaries:
Zakaah is not due on a salary once it is received. It should be joined
with what one has. If a lunar year elapsed and he has something
thereof, he should give out Zakaah for it.
Zakaah on residential date-palm trees:
Some people have date-palm trees in their homes or resorts whose
fruits reach the due Nisaab and take no heed of givingthe Zakaah due
on them. The dueNisaab of fruits is five Wasaqs and the Wasaq is sixty
Saa's (i.e. three-hundred Saa's or nearly six-hundred and fifty-three
or six-hundred and twelve kilograms). If the date-fruits reach the due
Nisaab, one-twentieth (i.e. 5%) becomes due because it is irrigated by
artificial means as is prevalent in our lands these days. If it is
watered by rain, then one-tenth (i.e. 10%) is due. If it is equally
watered by artificial as well as natural means then 7.5% is due.
Channels of spending Zakaah:
The channels of spending Zakaah are the eight categories mentioned in
Saying of Allaah TheAlmighty (what means): #{Zakaahexpenditures are
only for the poor and for the needy and for those employed to collect
[Zakaah] and for bringing hearts together [for Islam] and for freeing
captives [or slaves] and for those in debt and for the cause of Allaah
and for the [stranded] traveler - an obligation[imposed] by Allaah .
And Allaah is Knowing and Wise.}## [Quran 9:60]
The following points should be made here:
• Zakaah is neither permissible nor sufficient for him upon those whom
the almsgiver should spend like a child, wife or father. According to
some scholars, Zakaah is not valid for everyone whom the almsgiver
should inherit when that one dies.
• Zakaah to a relative is better than to anyone else because it acts
both as Zakaah and a means of strengthening kinship ties. Relatives
are worthier of the favor, provided that they are not among those upon
whom the almsgiver should spend as was previously clarified.
• Zakaah should not be paid to the almsgiver's employees, such as a
driver and servant, in order to avoid mixing Zakaah with obligatory
fees.
• It is permissible to pay Zakaah in advance to serve a public benefit
such as when a calamity befalls the Muslims or there is a needy person
whose state requires Zakaah to be given in advance. In such a case,
Zakaah may be paid in advance and deducted from the obligatory alms
when a lunar year elapses.
• It is also permissible to delay Zakaah to serve a predominant need
or benefit. Such a case is when the lunar year elapses on one upon
whom Zakaah is due and he has no money at hand to pay Zakaah from or
he has goods offered for sale which he could only sell after a long
time. In this case, there is no harm to delay Zakaah till money
becomes available. Another example is that the almsgiver knows that
hisrelative is in need and he could only convey Zakaah to him after
along time. At any rate regardless of what Zakaah is delayed, with or
without a legal excuse, the almsgiver remains liable for it and will
not be free from this obligation until he gives it. It should be
accounted from the very day it becomes due rather than the day on
which it is paid.
How to calculate Zakaah:
A Muslim could calculate his Zakaah according to one of the following two ways:
1- To make for each lump sum hegains an independent lunar year from
the very moment he possesses it until it amounts the due Nisaab and,
if a lunar year elapses on that kind of money, hewill give Zakaah on
what he has of it and the same applies to all kinds. For example, if
one receives the salary for the month of Muharram, its lunar year will
be Muharram of the following year and the lunar year of the salary of
Safar will be Safar of the following year. The same applies to any
money he receives, that is, to record the very day on which he
receives that money and then wait for the elapse of a lunar yearon it.
But it should be kept in mind that if the money is a trade profit or
comes from that of a previous Zakaah, it should have the same lunar
year of the principal and not an independentyear. Nevertheless, this
way is somewhat difficult.
2- The other way is easier; it is to consider the time at which one
attains a due Nisaab and waits until a lunar year elapses from the
very date he got the Nisaab. Then, he gives Zakaah on all the wealth
he has on which Zakaah isdue even if no lunar year elapsed on the
whole of it. At the same time every year, he should give out Zakaah on
the wealth he has. This way he will be relieved of calculating Zakaah
on each part of his wealth individually.
A practical example for Zakaah according to the second way:
Fix for yourself a day for Zakaah, say, the fifteenth of Ramadhaan
every year. Being so, when it is the fifteenth of Ramadhaan this year,
you should collect the following:
• Your cash stock whether in bank accounts or cash in hand.
• The market value of the Mudhaarabah shares on that day.
• The last assessment of equities on equity funds.
• Gold and silver not prepared forthe adornment of women like gold ingots.
• Gold and silver prepared for adornment according to the opinion
which adopts the obligation of Zakaah on it.
• Debts you have with others in case your debtors are rich and the
debts are payable during the same year.
• All you offered for sale of land, homes, livestock or goods in a
marketplace or others.
• The total of all that was previously mentioned minus the debts you
owe and expect to pay throughout the same year. For example, if you
buy a house in installments for one million riyals, you should not
deduct the whole sum but only what you will pay throughout the present
year: the installment sum multiplied by twelve.
The final result of all that was previously mentioned minus debts is
the money on which Zakaah is due.
In conclusion, I remind all brothers and sisters to exalt the symbols
of Allaah The Almighty, perform them as they are commanded by their
Lord and learn that wealth belongs to Allaah The Almighty which He
Distributes among His servants toTest which of them is better in deed
and in this let the competitors compete.
May Allaah Accept from all of us our fasting, Qiyaam and righteous
deeds. Allaah Knows best and may He Send blessings and peace upon our
Prophet Muhammad all his family and Companions.

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Giving Food

Giving food in Surah Al-Insaan (No.76):
This is a good gesture of Allaah's Mercy to Mention giving food in a
Surah that is entitled "Al-Insaan".Allaah The Exalted Says (what
means): {And they give food in spite of love for it to the needy, the
orphan, and the captive…} [76:8]
Ibn 'Abbaas and Mujaahid said, "This verse denotes that they feed the
needy, the orphan and the captive despite the scarcity of food and
their need and love for it."
What about you and your food?
How great a deed is feeding the hungry in our time!
Allaah The Exalted Says (what means): {Or feeding on a day of severe
hunger…} [90:14]
An-Nakha'i commented on this verse saying, "They feed the hungry at
times when food is notample."
Mohammed ibn Al-Munkadir said, "Feeding hungry Muslims guarantees the
forgiveness of sins."
He also said on another occasion: "Feeding the hungry and saying kind
words to others usher you to Paradise."
Dear brother and sister, you may notice how our days - in some Muslim
countries - have turned into days of severe hunger. Food has become
scarce and meat has also become scarce as well as being too expensive
for the poor.
What about you, dear readers? What about your food?
An explicit command:
Feeding people in general and a hungry person in particular has been
explicitly mentioned in the command of the Messenger of Allaah . Abu
Moosa Al-Ash'ari reported that the Prophet said: "Feed the hungry, pay
a visit to the sick and free ree the captives." [Saheeh] A reported
saying reads, "The best charity is to satisfy a hungry person." Alas,
a Muslim may sit at an Iftaar table with delicious and tasty dishes
while his neighbors break their fast with a few morsels of food, if
they can be found!
The Righteous Predecessors :
Our righteous predecessors were keen to feed people and favored this
act of worship over many others, whether it was for a hungry poor
person or feeding a righteous Muslim. Poverty is notan essential
condition in this regard. The Messenger of Allaah said: "O people!
Spread the Islamic greetings amongst yourselves, feed the hungry,
maintain kinship relations, observe prayer at night while people are
asleep and you will peacefully enter the Paradise." [Saheeh]
Some of the righteous predecessors said, "It is better for me to
invite ten of my friends and feed them delicious food that they like
than freeing ten slaves from the children of Ismaa'eel (i.e. Arabs)."
Abu As-Siwaar Al-'Adawi said, "Some men from the 'Uday tribe used to
pray in this mosque and none of them would break his fast alone. If
one found someone to eat with, he would eat. If he could not find
someone to eat with, he would take his food and go to the mosque to
share it with the people in the mosque."
Fruits of Feeding the Hungry:
The act of worship of feeding the hungry gives rise to many other acts
of worship such as showing affection towards one's fellow Muslims whom
he feeds and this can be a reason for him being granted Paradise. The
Prophet said: "You shall not enter Paradise as long as you do not
affirm belief (in all those things which are the articles of faith)
and you will not believe as long as you do not love one another."
[Muslim]
It also gives rise to (the act of worship) being in the company
ofrighteous people and hoping for the rewards of Allaah The Almighty
in offering them food asthey gain strength to perform acts of worship.
Food baskets:
Some righteous predecessors used to send their friends abasket full of
sugar or other such food.
Yunus ibn 'Ubayd Yahdi said, "I gave a basket of sugar to Al-Hasan
Al-Basri as a gift and I have not seen any sugar better than this one.
He opened the basket and said to his companions, "Eat and enjoy." -
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The channels of Zakaah

Allaah Almighty classifies the eligible recipients of Zakaah under
eight categories. He, Almighty Says (what means): "Zakaah expenditures
are only forthe poor and for the needy and for those employed to
collect [Zakaah] and for bringing hearts together [for Islam] and for
freeing captives [or slaves] and for those in debt and for the cause
of Allaah and for the [stranded] traveler – an obligation [imposed] by
Allaah. And Allaah is Knowing and Wise." [Quran 9: 60]
The following is the list of the eight categories of eligible people
with a brief definition of each one:
1. The Poor:
The poor is a person who does not have sufficient wealth to fulfill
his needs and the needs of his dependents, such as food, drink,
clothing and housing. He may be considered poor (according to his
situation) even though he may possess the minimum amount required for
payment of Zakaah (i.e. Nisaab).
2. The Needy:
The needy (Miskeen) may be someone whose level of poverty is more than
the poor or less than him. However, their ruling isthe same in all
matters. These poor and needy can have decent houses and clothes and
yet be considered poor and needy if they do not possess their basic
essential needs. The Messenger ofAllaah defined the Miskeen in some
narrations as: "The Miskeenis not the one who goes around among the
people (begging) maybe receiving a morsel or two,and a date or two.
Rather, the Miskeen is the one who does not have enough wealth to
suffice him, however he does not let others know about it in order to
be given charity and he does not stand and beg people." [Al-Bukhaari]
3. The Zakaah employees (or those who are involved with its work):
Those are the Muslims who are employed to collect Zakaah, either
through persuasion or force – from those who are not willing to give
it. They are given their salaries from the Zakaah collection.
4. Reconciliation of hearts (Al-Mu'allafati Quloobuhom):
They are those new Muslims whose faith is weak and may sometimes have
a strong influence among their people. Thus, they are given from
Zakaah in order to appease their hearts, strengthen their faith and
make them attach wholeheartedly to Islam. This in hopes that
comprehensive benefit may be gained from them or their evil be
restrained.
Zakaah may also be given to non-Muslims in hopes that they may accept
Islam or that their people may become Muslims. Thus, such people are
given from Zakaah in order to encourage them to accept Islam and
endear it to them.
5. The slaves:
The intent of this category is thatthe Muslim who is a slave be
purchased from Zakaah (funds) and freed (solely for the sake of
pleasing Allaah). It also applies tothe Muslim who is an indentured
servant (i.e. he has a contract with his owner to be freed upon paying
a sum of money). Such a person may be given from Zakaahthat which will
help him fulfill the contract and thus become a freeman after that.
6. The indebted:
He is a person who owes a debt that he did not acquire through
disobedience to Allaah and His Messenger, sallallaaahu alayhi
wasallam, and it has become impossible for him to pay it off. Such a
person is given the amount which will allow him to pay off his debt
from Zakaah. Thisis due to the statement of the Prophet : "Begging is
not permissible, except for three: For the person who is extremely
poor, or the person who has severe debt, or the person who owes a
(debt of) blood (money)." [At-Tirmithi and Abu Daawood] Ifone decides
to pay Zakaah due onhim in the form of repaying debtsfor someone, he
should inform him. Otherwise, it will not be considered as Zakaah.
Rather will count as charity, and he would still have to pay out the
Zakaah due on him.
7. In the way of Allaah:
This is paid for Jihaad (fighting) inorder to elevate the Word of
Allaah, the Most High, or anythingthat assists in it in any form.
Hence, the one who goes out to fight in the way of Allaah is given
(from Zakaah), even if he is wealthy. According to the opinion of
Imaam Ahmad this also applies to assisting a person who is too poor to
perform Hajj.
8. The wayfarer:
He is the traveler who spent all his money outside his hometownor city
during his travel. Therefore, he is given from Zakaah that which will
fulfill his needs as a stranger, even if he is a wealthy man in his
homeland. This is due to the poverty he is experiencing in his journey
and being cut off from his resources. This is the case when there is
no one who can give him a loan thatwill be of assistance to him in
fulfilling his needs. If there is someone who can give him a loan,
then he is obligated to take the loan and he is not given Zakaah as
long as he is considered a wealthy man in his own land (this is
according to theMaaliki school of jurisprudence). This only applies if
his travel is fora permissible cause (i.e. did not travel to commit a
sin).
General guidelines:
1. If a Muslim pays Zakaah of his wealth to any one of the eight
categories of (eligible) recipients, then that is sufficient. However,
he should give precedence to those recipients who are most important
and have a greater need.
2. Zakaah is not paid to those whom it is obligatory upon the Muslim
to spend on, like the parents, the children, and the wife, because it
is obligatory upon him to spend on them whenever they are in need.
3. Zakaah is not acceptable except with its intention. If a person
pays it without having theintention of paying the obligatoryZakaah, it
will not be considered Zakaah. This is due to the Prophet informing us
that deeds are judged by their intentions, and that every person will
get what he intended. [Al-Bukhaari]
Therefore, the one who pays it must do so with the intention of paying
his due Zakaah that is obligatory upon him to pay. He should also make
his intention topay it solely for the sake of Allaah, as sincere
intention is a condition for the acceptance of every act or worship.

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Her married brother died before her father died; who has the right of inheritance after the death of her father?.

My father died a month back.
He has a house in his name.
His son ( my brother ) died in an accident 8 years back leaving his wife.
I am the only daughter.
My mother ( my fathers one and only wife) is alive.
My father has two brothers and 4 sisters.
How to divide the property?
Praise be to Allah.
If the heirs are limited tothose mentioned in the question, then the
estateis to be divided among them as follows:
The daughter gets half, because Allah, may He beexalted, says
(interpretation of the meaning):
"…if only one [daughter], her share is half…"
[an-Nisa' 4:11].
The wife gets one eighth, because Allah, may He be exalted, says
(interpretation of the meaning):
"…their (your wives) share is a fourth if you leave no child; but if
youleave a child, they get aneighth of that which youleave after
payment of legacies that you may have bequeathed or debts…"
[an-Nisa' 4:12].
The rest of the estate goes to the siblings, male and female, with
each male getting the share of two females, because Allah, may He
beexalted, says (interpretation of the meaning):
"if there are brothers and sisters, the male will have twice the share
of the female"
[an-Nisa' 4:176].
With regard to your brother who died beforeyour father, he has no
share of the estate, because one of the conditions of inheritance is
that the heir should still be alive. Based on that, his wife has no
share. - - ▓███▓ Translator:-> http://translate.google.com/m/
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How should they dividethe house that they haveinherited? They worked to complete it, some of them spent on construction and some spent on finishing it.

A man left behind a two-storey house; each storey was an apartmentthat
was not completely finished. The heirs are his wife, four sons and two
daughters. The first son and the mother finished the first floor and
he got married and moved in. The third son finished the second floor,
and got married and lives there with his mother. Then the secondson
built an apartment on top of the house (a third floor) without any
help from anybody. Thenthe mother built an apartment on the top of the
house (a fourth floor), where the fourth son now lives, so that there
would not be any problems. The fourth sondid some of the finishing.
Please note that the older daughter got married when the father was
still alive and the younger daughter got married after he died. Also,
everything that the mother did of construction was paid for from the
husband's pension.
How should this house – including the apartment that was built by the
second son and the apartment that was builtby the mother – be divided?
Praise be to Allah.
Firstly:
The scholars are unanimously agreed that ownership of the estate
passes to the heirsas soon as the deceased dies. It says in
al-Mawsoo'ah al-Fiqhiyyah (24/76): Thefuqaha' are unanimouslyagreed
that the estate passes to the heir, if there are no debts, from the
moment the deceased dies. End quote.
Secondly:
If a man dies and leaves behind a wife, four sons and two daughters,
and he did not leave behind any other heir, then the wife gets a share
of one eighth, because there are descendants who inherit. Allah, may
He be exalted, says (interpretation of the meaning):
"but if you leave a child, they get an eighth of that which you leave
after payment of legacies that you may have bequeathed or debts"
[an-Nisa' 4:12].
The rest goes to the sonsand two daughters, witheach male getting the
share of two females, because Allah, may He beexalted, says
(interpretation of the meaning):
"Allah commands you as regards your children's (inheritance); to the
male, a portion equal to that of two females"
[an-Nisa' 4:11].
Thirdly:
If the heirs have agreed among themselves to some way of dividing the
estate, there is nothing wrong with thatand it is called "division by
mutual consent." But if they disagree then theway to deal with it is
to refer to the sharee'ah courts.
The scholars of the Standing Committee were asked:
How should inherited houses and movable possessions such as cars,
tools and so on be divided, when there is mutual consent and when
there is no mutual consent among the heirs? How should a rented store
be divided (i.e., the deceased used to rent it from someone else)? If
we say that the rental contract is inherited, please note that the
heirs are not able to benefit from these things because they cannot
all benefit from these things.
They replied: It should be divided among them according to the shares
of inheritance prescribed in Islam, withthe help of experts in
evaluation of the estate. If they agree amongst themselves to this
division and they are mature adults, there is nothing wrong with that.
But if they disagree, then the dispute should be referred to the
sharee'ah court. End quote from Fataawa al-Lajnah ad-Daa'imah, 16/459
It says in al-Mawsoo 'ah al-Fiqhiyyah (33/215):
The partners all want to divide the shared wealth, or some of them
want to do that and the others have agreed to the division and the
manner of implementingit, so they do not have any need to go to the
judge. In that case the division is called divisionby mutual consent.
One or more may want to do that but others may refuse. If the one who
wants to do it refers the matter to the court, and the judge takes
charge of dividing the wealth in accordance with Islamic principles,
in this case the division is called compulsory division.
Division by mutual consent is that which is done with the approval of
all partners.
Compulsory division is that which is done through the court because
there is no agreement among the partners. End quote.
On the basis of the above:
If you have agreed to divide the wealth amongst yourselves in a
certain manner, then praise be to Allah, and the matter is as you
haveagreed, no matter what form it takes.
But if you disagree, thenthe way to deal with it isto refer the matter
to the sharee'ah court to judge between you.
If there is no sharee'ah court, or you refuse to refer the matter to
the court, then the current value of the house, with all its floors
and finishings, should be worked out, then each heir should be given
back what he spent on construction or finishing, or an amount in
addition to his share should be worked out for him. The value of the
apartment where he is living should not be given to him in full,
evenif he built it independently, because the value of the apartment
includes a share of the value of the land. What he spent should also
not be given to him in full because the value of the structure he
built or the finishing usually depreciates with use, and he originally
spent itfor his own benefit.
Whatever is left of the value of the house should then be divided
among all the heirs, as described above.
For example, what the mother spent on construction or finishingmay
either be returned to her possession, and she may dispose of it
however she wants, or itmay be included in the estate and be divided
among all the heirs according to their shares.
In this case, either the house should be sold and each one can take
his share of the inheritance along with what he spent on construction
or finishing, or each one can stay in the apartment he built on the
basis that he will paywhat he owes to the other heirs, or it may
remain a debt that he owes to them, if the one who is entitled to that
agrees to it.

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Toasted Bread

"When I was a little Boy, I remember one day in particular when she
had made breakfast. She musthave been very tired. My mom placed a
plate of eggs, and rather burned toast in front of my dad. Iremember
waiting to seeif anyone noticed. Yet all my dad did was reach forhis
toast, smile at my mom, and ask me how was I ready for school. I don't
remember what I replied, but I do remember watching him smear butter
and jam on that toast and eat every bite!
When I got up from the table, I remember hearing my mom apologize to
my dad for burning the toast. And I'llnever forget what he said:
'Baby, I love burned toast.'
Later that night, I went tokiss Daddy and I asked him if he really
liked his toast burned. He wrapped me in his arms and said, 'Your
Momma works hard day after day and she's real tired. And besides a
little burnt toast never hurt anyone!'You know, life is full of
imperfect things…..and imperfect people. I'm notthe best football
player either.
What I've learned over the years is that learning to accept each
other's faults – and choosing to celebrate each other's differences –
is the one of the most important keys to creating a healthy, growing,
and lasting relationship.
We should learn to take the good, the bad, and the ugly parts of your
lifeand lay them at the feet of Allah . Because in the end, He's the
only One who will be able to give you a relationship where burnt toast
isn't a deal-breaker! We could extend this to any relationship in fact
– as understanding is the base of any relationship, be it a
husband-wife or parent-child or friendship!!" - - ▓███▓
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Fruits of Honesty

Sincere Muslims invariably act upon Qur'aanic injunctions likethe following:
"0 you who believe! Stand out firmly for justice, as witnesses to
Allah, even as against yourselves, or (your) parents or (your) kin…"
(surah 4;verse 35)
"And let not the hatred ofany people make you swerve to wrong and
depart from justice; be just, that is next to piety; and fear Allah…"
(surah 5;verse 8 )
And when you judge between mankind (Allah does command), that youjudge
with justice. " (surah 4;verse 58)
"Whatever you say, speakjustly, even if near relative is concerned…"
(surah 6;verse 152)
Once, during the early days of the British administration, in India,
there arose in Kandhla, inthe Muzaffarnagar District (ie. in the State
ofUttar Pradesh), a dispute between the Hindus and the Muslims over a
plot ofland which both of them claimed as their place of worship. The
English Collector of the district privately inquired from the Muslims
if they could name a Hindu in whose honesty they had full confidence,
so that that the case might be decided on the basis of his evidence.
The Muslimssaid that they knew of nosuch Hindu.
The collector then asked the Hindus whether therewas a Muslim upon
whoseword they would be willing to let the decisionof the dispute be
made. The Hindus said that, grave as the matter was, there was a
Muslim divine who had never uttered a falsehood and it could be hoped
that hewould not compromise his integrity over the issue in hand. The
Divine came from the family of Mufti Ilahi Bakhsh, who was a pupil of
Shah Abdul Aziz and a Khalifah of Sayyid Ahmed Shahid.
The Collector, thereupon, summoned him to his court, but he declined,
saying that he had swornnever to look at the face of an Englishman.
The Collector said that he need not look at his face if he did not
want to, but come he must, because the matter in dispute wasserious
and its settlementhinged on whether he came or not. At last, the
Moulana agreed. He camewith his face covered with a mask and stood in
the court, his back turnedtowards the Collector so that there could be
no possibility of his vow being broken. The case was explained to him,
and he was asked to state whether he knew anything about the ownership
of the plot. The Moulana declared that the plot in dispute belonged to
the Hindus; the Muslims had nothing to do with it. The Collector
decided accordingly. The Muslims lost the case, but 'truth' scored a
magnificent victory. A number of Hindus embraced Islam on that very
day at the hand of the Moulana.
Learning and wisdom were held sacrosanct in those days. Those who
occupied a high place in the field of learning werenot disposed to
sell their intellectual wealth at any price, because it was regarded
by them as a precious gift and a sacred trust of Allah. To lend one's
ability or knowledge , directly or indirectly, to serve the cause of
injustice and unbelief was in their view tantamount to an open
betrayal of religion.

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