The Hidden Blessings of Illness and Hardship

I'm glad and grateful that I am ill right now, and that times are
hard. Does that sound crazy?
Aisha (may Allah be pleased with her) reported that the Messenger of
Allah (pbuh) said, "For any adversity a Muslim suffers, Allah erases
someof his sins, even though itmay be no more than a thorn pricking
him." (Related by Al-Bukhari).
Another version of this Hadith is also related by Al-Bukhari on the
authority of two of the Prophet's (pbuh) companions, namely, AbuSaeed
Al-Khudri and Abu Hurairah who quote him as saying: "Whatever befalls
a Muslim of exhaustion, illness, worry, grief, nuisance or trouble,
even though it may be no more than a prick of a thorn, earns him
forgiveness by Allah of some of his sins."
My father recently suffered a fall and broke his leg badly, and is now
in a rehab center. In my personal life, two moves and one divorce in
the last five years have made it hard to retain friendships, and I
find myself feeling isolated. I've been through some painful personal
experiences. And these are hard times economically as well. So there's
a lot of stress in the household.
I do my best to love my daughter more than ever, to play with her, hug
and kiss her, and always remind her of Allah's barakah. I try to make
her world full of happiness, learning, and talks about Allah. I try to
never let her see me sweat, as they say. But once she's sound asleep
in bed, I feel the weight of responsibility on my shoulders like a
sack of stones.
So if by patiently enduring this illness and these hard times in
general, I will earn Allah'sforgiveness for my sins, and maybe will be
blessed in ways that I do not see, then I am grateful.
One more hadith: Jabir ibn Abdullah narrated that Allah's Messenger
salallahu alayhi wasallamsaid, "On the Day of Resurrection, when
people who have suffered affliction are given their reward, thosewho
are healthy will wish their skins had beencut to pieces with
scissorswhen they were in the world." (Al-Tirmidhi, 1570)
In other words, when people see how much reward is given to those who
suffered in life, they will wish that they had suffered terribly, in
the worst possible ways, so that it might become a cause of
forgiveness for them in the Hereafter.
SubhanAllah, whatever pain we suffer in this life is not in vain. It
is not wasted. We may cry and wince and groan over small pains, but
Allah seesour suffering and will compensate us more than we can
imagine, as long as we are patient and keep faith in Him. Allah the
Most High has a plan for us, and He is the best of planners. We
musthave faith in Him and His plan for us.
Seeing the Good
Also, let us not be blind tothe good things that have happened. I
think this is very important. All too often we get caught up in our
losses and dismiss some of Allah's quiet gifts and blessings that have
budded and opened up when we were hardly looking.
For example, I have always thought of myself as a writer at heart and
have been happiest when I was pursuing thatcalling. When I was singleI
was obsessive about it. Even after a long day at work I would sit down
in front of the computer in my little San Francisco loft, and write.
After I gotmarried and the responsibilities of family life fell on my
shoulders I neglected my writing. Lately, however, I find myself
writing daily and expressing ideas that have been growing in myheart
for decades. The words flow as if they have been bottled under
pressure, waiting for release. What a blessing!
In my teens I studied martial arts for some years. Life carried me in
different directions and I stopped practicing but I still thought of
myself as a martial artist, and kept meaning to get back intoit.
Finally in my late thirties I realized that my dream was passing me
by. I got back into it and made a do-or-die commitment. Since then,
with the moves from the Bay Area to Panama City to El Valle to Fresno,
it's been a struggle to find teachers and training partners, but I
have persisted, in some cases creating my own traininggroup out of
scratch. For the last year and a half, partly as a way of dealingwith
loneliness and stress, I plunged myself into an intensive study ofthe
arts.
Now I suddenly find myself entering this phase when my understanding
of the artsis expanding like a tidal wave. I seem to have moved beyond
rote memorization of techniques and I am able to spontaneously create
combinations and visualize new possibilities. My balance is solid, my
form is good. Basically, I have grasped the underlying principles of
the arts and have moved beyond the 1-2-3 stage. I can finally call
myself a martial artist.
That's something I dreamed of all my life. And it came about because I
was stressed!
What other secret blessings await me? Whatother lifelong dreams
arequietly budding, getting ready to bloom?
Only Gratitude
That's why the Messengerof Allah (pbuh) said, "How amazing is the
caseof the believer; there is good for him in everything, and this is
only so for the believer. Ifhe experiences something pleasant, he
isthankful, and that is good for him; and if he comes across
adversity, he is patient, and that is good for him." [Muslim]
How amazing indeed! What a treasure trove of strength and mercy
thereis in this deen! Who can say that this is not a religion of hope?
Allah rewards the believer even for the pricking of a thorn. Who can
deny that this is the attitude of a Compassionate God, One who
understand us, sees our pain, cares about oursuffering, and wants
onlygood for us?
And what does Allah want in return? Only gratitude, and that our
actions manifest that gratitude. Nothing more.
Allah says, "And [remember] when your Lord proclaimed, 'If you are
grateful, I will surely increase you [in favor]; but if you deny,
indeed, My punishment is severe.'" [Surat Ibrahim 14:7]
Which brings us back to my opening statement. I am grateful and glad
even for the hardships. I am aware of all of Allah's favors, and when
He says, "Then which of the favors of your Lord will you deny?" my
response is, "I deny none of them, O Lord!" - - ▓███▓
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Dua Against Debt

Being in debt is a killer. Itconsumes us with stress, and eats away at
our happiness and sense of security. It destroys marriages, and if the
debt is between family orfriends then it can ruin those relationships.
In some countries, inability to pay your debt can even you put in
prison.
I feel obligated to mention that part of the reason so many people are
carrying so much debt is our addiction to the material lifestyle. We
are bombarded with messages and advertisements telling us we need to
buy this and own that. It gets to the point where we measure our
status in life (and that of others) by what we own, or worse, by how
much we spend. If we spend a huge sum of money on a lavish wedding,
then we are "honored" in society. If not, we feel shamed. Since our
incomes do notmatch our desires, we go into debt.
This thinking and lifestyleis completely contrary to what Islam
teaches us, and to the example set bythe Prophet Muhammad (pbuh) and
the Sahabah (may Allah be pleased with them all). Even when they
became rulersof the world, they continued to live simple and humble
lifestyles, because they understoodwhat really matters in life.
So the first step for us is to readjust our priorities,and to realize
that what matters is our relationship with Allah. Beyond that, the
important things in life are our family relationships – loving
ourspouses and children andspending time with them, worshiping with
them, supporting them. Then our friendships, anddoing some good in the
world, creating something meaningful, and being an agent of compassion
in the lives ofthose around you.
Dua Against Debt
If you have done whatever you can to avoid debt, and still you find
yourself burdened with debts, try this dua from Fortress of the
Muslim. Repeat it many times every day:
Dua for relief from debt, in Arabic
Allaahummak-finee bihalaalika 'an haraamika wa 'aghninee bifadhlika
'amman siwaaka.
"O Allah, suffice me with what You have allowed instead of what You
have forbidden , and make me independent of all others besides You."
(Reference: At-Tirmithi 5/560. See also Al-Albani, Sahih At-Tirmithi 3/180.)
This dua against debt is really brilliant, because the dua contains
within itself the solution to the problem. "Suffice me with what you
have allowed." In other words,let the halal be enough for me. Don't
let me get myself into debt because of haram mortgage loansor
excessive material desire, or out-of-control consumer spending. Let me
be satisfied with a simple, halal life, so that Idon't get into debt.
If you repeat this often enough it becomes a partof your thinking and
awareness, and you modify your own behavior, which leads to: "make me
independent of all others besides You."You become your own man or
woman, not owing money to anyone, independent, relying only on Allah.
I'm not saying the dua is just an affirmation, I'm saying it works on
both levels, as an affirmation and as a prayer to Allah to help you
achieve that affirmation. It's a subtle and amazing dua.
Three Excellent Dua's Against Debt:
(note that #2 is the same as the one above)
1) "Oh Allah, I take refugein You…"
Narrated by Abu Sa'id Al-Khudri (ra):
One day the Messenger ofAllah (saw) entered the mosque. He saw there a
man from the Ansar (a resident of Madinah) called Abu Umamah and said
to him: "What is the matter that I am seeing you sitting in the
mosquewhen there is no time of prayer?" Abu Umamah said: "I am
entangled in sorrow and debts." The Prophet Muhammad (ra ) replied:
"Shall I not teach you words by which, when you say them, Allahwill
remove your sorrow, and settle your debts?" Abu Umamah said: "Yes,
Messenger of Allah." The Prophet Muhammad (ra ) said: "Say in the
morning and evening: Allahumma inni 'auzu bika min alhamma wal 'huzn,
wal 'ajzi wal kasali wal bukhliwal jubn, wa dhala'iddiniwa 'galabatir
rajaal." (Seehere for the arabic text).
'O Allah, I take refuge in You from anxiety and sorrow, weakness and
laziness, miserliness and cowardice, the burden ofdebts and from being
overpowered by men.'
Abu Umamah said: "WhenI did that Allah removed my distress and settled
my debt." [Abu Dawood]
2) "O Allah, grant me enough…"
Ali radi Allahu `anhu said that a slave, who had made a contract with
his master to pay for his freedom, came to him and said, "I am unable
to fulfil my contract, so help me." He said, "Shall I not teach you
some words which Allah's Messenger (ra) taught me, and which even if
you had a debt as large as a mountain Allah would pay it for you?":
Allahumma akfini bihala lika an haramika wa aghnini bi fadhlika am-man siwak.
"O Allah, grant me enough of what You make lawful that I may dispense
of with what You make unlawful, and make me independent, by Your
bounty, of other than You." [At-Tirmidhi]
3) "O Allah, Sovereign of all…"
The Prophet (saw) said toMuadh radi Allahu `anhu, "Should I not teach
you a supplication which, when used to implore Allah, Allah shall pay
your debt, even it be as huge as Mount Uhud? He then mentioned:
Allahumma Maalik al-mulki tu'til-mulka man tasha' u wa tanzi'ul mulka
mimman tasha', wa tu'izzu man tasha' u wa tudhilu man tasha', biyadika
al-khayr, innaka 'ala kulli shay'in qadeer, Rahmaan-id-dunya
wa'l-aakhirah wa raheemahuma, tu'teeyahuma man tasha'wa tamna' minhuma
mantasha', irhamni rahmatantaghnini biha 'an rahmatiman siwaak.
"O Allah, Sovereign of all, You give dominion to whomsoever You will
and You take dominion away from whomsoever You will, You exalt
whomsoever You will and You bring low whomsoever You will. In Your
hand is all goodnessand You are able to do allthings. Most Merciful
and Most compassionate in this world and in the Hereafter, You give
them to whomsoever You will and withhold them from whomsoever You
will. Bestow mercy upon Me insuch a manner that I have no need of the
mercy of anyone but You." [Tabarani] - - ▓███▓ Translator:->
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A response to Yigit Bulut's claim that 'you cannot explain what wasbefore the big bang nor link that to the big bang'

The fact that it is Allah Who created the Big Bang and the entire
universe and all of life does not (Allah is beyondthat) stem from any
lack of explanation or lack of finding an answer to what went before
it. In that case, that would require an explanation only to what was
before and that all life and the universe were random, yet there is no
such randomness on Earth (surely Allah is beyond that).
The whole universe and the living things in it point to one thing.
Examination of them reveals something very extraordinary. The
equilibrium in the universe, the order on Earth, life, a single cell
ina living thing or even a single atom all speak of the extraordinary
features they possess. They all speak of an intelligence. They say
that this intelligence is far superior to anything you can see or
know. They indicate a sublime Power that creates worlds within worlds
and indicates intelligence and splendor even inside theatom. And that
conclusion leads us to the existence of Almighty Allah.
…those who remember Allah, standing, sitting and lying on their sides,
and reflect on the creation of the heavens and the earth: "Our
Lord,You have not created this for nothing. Glory beto You! So
safeguard us from the punishment of the Fire." (Surah Al 'Imran, 191)
There is no need to go back to the beginnings of the universe to see
that. A single cell, a single hair or even a single atom, are
sufficient to see the existence and greatness of Allah and thus to
believe. Of course the creation of the universe through the Big Bang
is a major event, by means of which Allah reveals His might and
sublime power.
The idea that "this is not part of science" is a nonsensical one.
Scienceexists so we can investigate Allah's creations. It enables us
to see the greatness of the message they bear. Itenables us to better
comprehend the greatness and might of Allah. - - ▓███▓
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Random mutations destroy life and cannot produce mutually compatible organs

Darwinists maintain thatliving things evolve as a result of chance
mutations and that blindand unconscious mutations gave rise to all the
glorious variety oflife we see on the Earth today.
This claim represents a serious logical inconsistency.
Mutations are breakages, impairments and displacement as a result of
radiation of chemical effects in the DNA in the nucleus of theliving
cell that contains all its genetic information. NINETY-NINE PERCENT OF
ALL MUTATIONS DAMAGE THE ORGANISM. While the remaining 1% have no
effect at all. NO MUTATION HAS EVER BEEN OBSERVED TO BENEFIT
anyorganism. Moreover,
• According to Darwinist claims, mutation has to producechanges
that are proportional and mutually compatible everywhere in the body.
• For example, according to evolutionistclaims, if an ear formed on
the right side through mutation in the manner they suggest, then
random mutations must also produce a second, functional ear on the
left side, possessed of the same characteristics. The anvil,cup and
stirrup must form perfectly in both.
• Random mutations also have to establish coronary valves on both
sides. According to Darwinist claims, mutations would have toproduce
all the valves in perfect form and exactly the right places, at the
same time and in equal harmony.
• Otherwise there will be a huge imbalance, and the result should
be peculiar structures such as one upside-down ear,one different
tooth, or one eye on the nose andthe other in the forehead. But since
there is no such imbalance in life, Darwinist claims mean that
mutations must produce everything in a symmetrical and mutually
compatible form.
• But the fact that mutations are 99% deleterious and 1%
ineffective makes it impossible for them to be able to produce
rational, harmonious and symmetrical organs at exactly the same time.
• The effect that mutations have on a regular structure is like
firing a machine gun at it. Randomly firing at a healthy object will
destroy it. The fact that one bullet has no effect or destroys an
infection already existing in the body and thus cures it does not
change anything. The organism has in any case been destroyed by the
other 99 bullets that strike it. - - ▓███▓ Translator:->
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Important supplementary information

The fact that Darwin wasaware of Cambrian fossils and thought that the
Cambrian period dated back 60 million years:
- Darwin imagined thatthe Cambrian period referred to a time some
60 million years before his day. Stephen Jay Gould said that
"Nothingdistressed him [Darwin] more than the Cambrian explosion , the
coincident appearance of almost all complex organic designs..." Darwin
felt that distress over fossils that he imagined dated back only 60
million years. Had he known that they actually dated back 540 million
years, he would probably have abandoned his theory entirely.
- Examples can be citedof Cambrian fossils that were around in
Darwin'stime. Because Cambrian fossils were first unearthed in
Darwin's day, and he was well aware of these.
The presence of oxygen in the primordial atmosphere makes the chemical
reactions that form the cell impossible:
- Oxygen in the primordial atmosphere will immediately oxidize and
destroys the molecules that form. In addition, the reactions that form
the compounds that existed before that cannot take place in the
presence of oxygen. The reactions required for protein andDNA to form
cannot take place in the presence of oxygen. [William Dembski and
Jonathan Wells, How To Be An Intellectually Fullfilled Atheist (Or
Not), 2008, p. 27]
It is impossible for amino acids to inter-react in the primordial atmosphere:
- Under normal conditions, amino acids do not react with one
another. But they immediately react with other substances, such
assugar.
- If, as Darwinists claim,amino acids formed by chance on the
primeval Earth, then they would not float around waitingto combine
with the correct amino acids. Instead, they would enter into reactions
withdifferent compounds and become biologically unusable through being
bonded to them. As a result, all there would beis a chemical soup.
The mutations describedas neutral are in fact deleterious, but for
various reasons Darwinists try to depict these mutations as
beneficial:
- An article titled SILENTMUTATIONS SPEAK, published in Nature
magazine on 21 December, 2006, showedthat the 1% of mutationsthought
to have no effect at all did in fact have effects.
(http://www.nature.com/news/2006/061221/full/news061218-12.html)
- According to the research, neutral mutations (described as silent
mutations) damage a protein by impacting on its two amino acids. The
proteinpump that expels proteins outside the cell is damaged.
- Darwinists claim that treatment such as chemotherapy has a more
rapid effect on the damaged part of the cell and that this is an
example of useful mutation.
- But the important thing here is that mutations described as
neutral in fact damage proteins. In order to be useful they need to be
able to bestow new structures on an organism. But that is impossible.
- This is like opening fire on someone. Ninety-nine out of 100
bullets shatter the body. One bullet may, however, have a healing
effect by destroying an infection in the body. But the person
concerned has in any case been blown to smithereens. - - ▓███▓
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Fathwa, - A narrow area for performing ablution does not allow for dry ablution

Question
I work all day from 8 am to 12 pm, and then from 1 pm to 5:30 pm.
Accordingly, I cannot perform the 'Asr prayer and I even pray Thuhr in
a hurry because I have only one hour for lunch. The lunch break is
really short and when I do find some time from my working hours, to
pray 'Asr , I usually cannot findspace to perform ablution as the
bathroomis too narrow for me to move. Can I perform dry ablution to
pray 'Asr and Thuhr ?
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.
May Allaah The Exalted reward you for your eagerness and adherenceto
perform prayers on time. Dear questioner, you should be informed that
it is impermissible toperform dry ablution dueto the reason you have
mentioned. One may onlyperform dry ablution when there is no water or
when one is sick and cannot use water, and the like.
However, the fact that the bathroom where you perform ablution is
narrow is not a valid reason to perform dry ablution; If you
encounter some hardship, you may put some water in a pot or soto use
for ablution.
Furthermore, we would like to caution you, dear questioner, that you
should perform prayers on time, and that it is impermissible to delay
a prayer until it passes its prescribed time. Moreover, you should
perform all the constituents of the prayer with tranquility and
calmness. Do not allow the short time of the lunch break drive youto
rush and neglect the pillars, obligations, and conditions of the
prayer.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - The islamic ruling on touching liquor containers

Question
What is the Islamic ruling on touching empty liquorbottles; for I work
as a maid for foreign women who do not fast Ramadhaan ?
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 liquor bottle is empty and there is no fluid alcohol in it,
then it is permissible to touch such bottles. Muslim scholars hold
different opinions on touching liquor bottles if they havetraces of
alcohol that might cling to the hand, the place, or the clothes, and
whether they are considered impure or not. However, the majority of
Muslim jurists have decreed that alcohol is inherently impure, and
this is the preponderant opinion.
We would like to advise you, dear questioner, to quit working for
these foreign women who do not fast Ramadhaan and shun serving them. A
Muslim woman, who believes in Allaah The Exalted and His Messenger and
fasts Ramadhaan, should not humiliate herself by working for such
people. Indeed, Allaah The Exalted will reward you with what is better
and Will confer upon you a better job. Allaah The Exalted Says (what
means): { And whoever fears Allaah – He Will Make for him a way out,*
And Will Provide for him from where he does not expect. } [Quran
65:2-3]
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Ruling on sensing wetness in the underwear while praying

Question
I might discharge urine after relieving myself, given that I wipe my
penis carefully after urinating. Is this considered urinary
incontinence? What should I do in this situation? This might happen to
me during ablution or during prayer. I am psychologically
distressedbecause of this problem. If this happens to me, what should
I do concerning the coming prayer? Should I perform ablution normally,
or should I just wipe over my clothes, on the inside and the outside?
Note that when I wipe over myunderwear I feel really embarrassed; for
it seemsas if I have wet myself .
And, if I should wipe overmy underwear, how may I identify the exact
area I should wipe that is contaminated with urine? My colleague told
me that he heard Shaykh Muhammad Hassaan say that a man who suffers
from whispers of urinary discharge after relieving himself should tell
himself that this wetness is the water that he used for Istinjaa'.
Please adviseme in this regard. 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 you are sure that what you experience is urine discharge and that
you cannot control it, then it is urinary incontinence, and you may
resort to a doctor for treatment. As for the Islamic ruling on the
prayer of a person who suffers from urinary or gas incontinence, he
should perform ablution for each prayer and washhis private parts
thoroughly. Moreover, you may use a cloth to prevent your clothes from
being stained by the urine, and then pray even if discharges occur.
Such a person should perform ablution as clarified, perform the due
prayer, the voluntaryprayers, and recite the Quran as usual. When
thenext prayer is due, he should perform ablution anew and pray.
However, if these are mere whispers and there is no real urine
discharge, then you should perform ablution and sprinkle some water on
your underclothes, so that if you feel any moisture, you may consider
it just water.
Abu Daawood , An-Nasaa'i , Al-Haakim , Ahmad , Ad-Daarimi ,
'Abdur-Razzaaq and Al-Bayhaqi reported that the Prophet , used to
sprinkle some water on his private parts after Istinjaa'. Ibn 'Umar
used to sprinkle a lot of water.
Many of our righteous predecessors maintained that one should not cut
his prayer if he experiences such wetness. 'Abdur-Raaziq reported in
his book Al-Musannaf on the authority of Abu Farwah: "I used to feel
wetness while I was praying. Accordingly, I would cut the prayer to
perform ablution again and againwithin one hour. So I asked Ibn
Al-Musayyib and he said: " Do not depart from the obligatory prayer. "
I thought he misunderstood me and took my situation for mere whispers,
so I added, " It is not a small portion; the wetness mayreach my feet
or the ground. " He replied: " Do not cut the prayer. If you feel
that, just let your clothes absorb it . "
A man who was with the Imaam asked me: "Did you understand what
theImaam told you? He meant that you should wash your clothes after
prayer; as I had missed this part of his answer. I did what the Imaam
told me and it was not long before I ceased to experience this
anymore.
Allaah Knows best. - - ▓███▓ Translator:->
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Calling to Islam - the duty of every Muslim

While all the messengers appointed by Allaah were charged by Him with
the responsibility to disseminate the revealed guidance with which
they were entrusted, their respective nations too, were called upon to
share in the fulfilment of Allaah's orders. Allaah reminds us in the
Holy Quran with (what means): "And [mention, O Muhammad], when Allaah
took a covenant from those who were given the Scripture, [saying]:
'You must make it clear [i.e., explain it] to the people and not
conceal it.'…" [Quran: 3:187]
The position of the Muslim Ummah (nation), in this respect, is clear
in the Quran, where Allaah states (what means): "You are the best
nation produced [as an example] for mankind. You enjoin what is right
and forbid what is wrong…" [Quran: 3:110]
Thus, Allaah Almighty has honoured this Muslim Ummah by appointing it
to share in the noble cause of its Prophet by inviting people to
follow the straight path. The Quran further stresses (what means):
"The believing men and believing women are allies of one another. They
enjoin what is right and forbid what is wrong…" [Quran: 9:71] while:
"The hypocrite men and hypocrite women are of one another. They enjoin
what is wrong and forbid what is right…" [Quran: 9:71]
Hence, the truth emerges clearly that to enjoin what is right and
forbid what is wrong constitutes a fundamental difference between a
believer and a hypocrite, who pretends to be a believer when he is
quite the reverse. Consequently, all members of the Muslim Ummah, men
and women alike, are individually responsible to furtherthe cause of
Islam with the zeal, determination and sense of sacrifice of the
Prophet and his companions .
That the Companions did their utmost, individually and collectively,
to convey the light of Islam to all people, even outside the Arabian
Peninsula, is demonstrated by the lengthy anddangerous journeys they
took, reaching the Atlantic Ocean in thewest and the Great Wall of
China in the East. Countless distinguished companions breathed their
last in faraway and foreign lands preaching Islam, for which their
sacrifices knew no bounds.
At this point some commonplace misconceptions ought to be cleared. To
call all peoples of the world to Allaah is the duty of every
responsible and conscientious Muslim. Since thereis no priesthood in
Islam or sacerdotal class among Muslims, the duty of the call to
Allaah cannot be transferred to an ill-conceived and imaginary
groupcalled the 'men of religion.' In Islam everyone is a man of
religion and every man will be accountable to Allaah as to whether he
fulfilled his obligations sincerely and to the best of his abilities
or not. The following verse of the Quran should be very enlightening
in this respect; Allaah says (what means): "Say: 'This is my way; I
invite to Allaah with insight, I andthose who follow me. And exalted
is Allaah; and I am not of those who associate others with Him.'"
[Quran: 12:108]
Thus, anyone who rightly claims to be a follower of the Prophet cannot
evade his duty to call people to Allaah.
The following prophetic traditions amply elucidate this point: "Let
those who witness inform those who are absent." [Al-Bukhaari] The word
'witness' here is taken to mean anyone who possesses some Islamic
knowledge. The Prophet is also reported to have said: "Preach on my
behalf, even with just one verse (i.e. verse of the Quran)."
Therefore, one need not be a profound scholar or a great juristto call
others to Islam. No doubt a person well-versed in Islamic sciences
would be able to speak more authoritatively and would be in a position
to explain matters of religion to the minutest details. However, a
highlevel of scholarship is not a prerequisite to call others to
Islam. Everyone's effort has a definite gap to fill. A Muslim scholar
will address his counterpart with a refined style and scholarly
content, while a Muslim layman will have to reason with his equals in
practical terms, each having a role complementary to the others.
Every individual of the Muslim Ummah is obliged to be actively engaged
in whatever way he can to guide people to the right path and support,
morally as well as materially, those who labour to discharge this
responsibility. A common misconception that found appeal even among
earlier Muslim generations and which still lingers on to this day
stems from failure to comprehend the meaning of the following
Quranicverse in the proper context (which means): "O you who have
believed! Upon you is [responsibility for] yourselves. Those who have
gone astray will not harm you when you have been guided..." [Quran:
5:105]
In all honesty and fairness, the above verse does not connote, byany
stretch of imagination, that aso-called pious or saintly person may
absolve himself of the responsibility to call mankind to truth simply
by thinking that evil would not knock at his door, on account of his
being pure and peaceful. Regardless of how pious one may appear to be,
he can never equal the Prophet or excel his companions in their moral
perfection, sincerity of worship and religious devotion.
None of the Prophet's companions ever dreamt of resigning from the
noble task of inviting the nations of the east and the west to eternal
bliss and salvation offered by Allaah through Islam. It was precisely
tocorrect this wrong notion about the aforementioned verse that Abu
Bakr issued the following warning: "O people! Indeed you read this
exalted verse and put it in a place other than its own. Whereas I
heard the Apostle of Allaah saying:"Indeed, if people see a cruel
person and they do not restrain him, Allaah may punish all of them.""
The Ansaar (inhabitants of Madeenah who welcomed the Muslim
immigrants) had gone through great material sacrifices in support of
the Islamic cause. When Allaah granted victory to the Muslims after
their long struggles against the polytheists and they conquered
Makkah, some of the Ansaar felt satisfied. Now that Allaah had
bestowed His favour upon the believers and had crowned their noble
efforts with a glorious and decisive victory over their opponents,
theythought it justified for themselves to return to their much
neglected trades and palm groves. Thereupon, Allaah the Most High,
revealed the followingverse (which means): "…And do not throw
[yourselves] with your [own] hands into destruction…" [Quran 2:195]
Which clearly meant that a believer would be exposed to thegravest
danger if he were to abandon the struggle in the way of Allaah and
confine himself to routine Islamic duties such as Salaat (prayer),
Sawm (fasting), Zakaat (alms-giving), and the like.Abu Ayyoob
Al-Ansaari was among the distinguished Companions. According to some
sources, he was one hundred andten (110) years old when he
participated in the first Muslim siege of Constantinople
(Istanbul)where he died a martyr. Considering his old age, his younger
friends would sometimes recommend him to rest for a while, to which he
would reply: "Are you telling me to throw myself into destruction?"
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Our Children and Prayer - II

• Accompany your child to the mosque:
When your child is able to perform prayer as due, or even is able to
comprehend prayer before reaching the age of distinction, you should
accompany him to the mosque so as to perform congregational prayers.
This makes the child's heart attached to the greatest educational
institutions in the Muslim society, imbuing the childwith love for the
mosque. Thus, the parent should edify his child on the virtue of the
congregational prayer and that it is twenty-seven times better thanthe
prayers offered alone, and make him love the mosque by trying to
please him, for example,whenever you go to the mosque; you may take a
trip or go shopping before or after going tothe mosque.
Furthermore, the parent/father should tell some of his fellows in the
mosque that he will bring hischild that day so that they would warmly
welcome him and play with him and thus, the child would love coming to
the mosque and love the people there as well. Moreover, the
parent/father should steer away from accompanying his child to the
mosques that might estrangeor alienate him, such as constricted and
badly-ventilated ones where the temperature might get uncomfortably
high, ormosques where elderly people pray since they usually scold
young children [who might disturb them] during prayer, or the mosque
where the Imaam prolongs the prayers; because showing thoughtfulness
and consideration to children while performing prayers is of great
significance. In fact, it is a command of the Prophet as he said: "O
people, there are onesamong you who cause people to be averse (to come
to the mosque). If anyone of you leads the people in prayer, he should
shorten it for amongst them are the weak, the old and the one who has
a need (to fulfill)." In another narration with a different wording:
"…for amongst them are the old, the young and the sick..."
[Al-Bukhaari and Muslim]
The parent should then resort to the best means to accustom his child
to performing the congregational prayer imbuing him with love for it;
he might let the son lead his brothers, his mother, or his sisters in
some obligatory or voluntary prayers such as the Taraaweeh prayer
(offered during Ramadhaan). In fact, this would make the child feel
more respectable and well-balanced, would urge him toadhere to
performing the prayersand encourage him to be a betterperson.
• Fridays and 'Eid prayers:
The parent/father should accompany his child to the mosque to attend
the Friday and 'Eid prayer at an early age and teach him how to
perform Ghusl (ritual bath), even though he is not obliged to perform
it. He should also carry out other acts of worship that are due on
these occasions before the child such as: reciting Thikr
(remembrance), purification, applying perfume and dressing up to go to
prayers. Furthermore, the father should make the child feel the
significance of that special day; he might tell him, "We will be
attending a big celebration in which an honorable and respectable
scholar will deliver a speech, and then we will performthe prayers".
Hence, the child would be emotionally-charged, get used to seeing
large gatherings, and highly revere andvenerate the status of the
Imaamof the mosque within his heart; as he sees him advising a large
congregation and everyone listening attentively to his words.Thus, the
child would see in him a role model to be followed. Indeed, the father
should choose the suitable mosque where all these requirements are met
and the Friday Khutbah (sermon) is effective.
The above set of instructions and guidelines should be followed by the
parent or teacher in teaching the child to perform prayers untilthe
child adheres to performing due prayers heart and soul, and recognizes
prayer as the pillar of Islam; and accordingly, he would grow up to
revere and venerate ithighly.
Indeed, we do not wish to find this evil phenomenon of parents
neglecting teaching their childrento pray. We do not want to see the
father who adheres to due prayers in the mosque, while his children
and other members of his family are lax and negligent regarding
performing prayers, or even abandon it entirely. Undeniably, the
father would be held accountable on the Day of Resurrection: 'Why did
you not teach your child to pray? Why did you wait until he reached
that stage and abandoned performingprayers completely? Bear in
mind,dear parent, that Allaah The Exalted does not accept excuses
after warnings; Allaah The Almighty Says (what means): {O you who have
believed, protect yourselves and your families froma Fire whose fuel
is people and stones.} [Quran 66:6]
Illuminated signs on the way:
1- Dear parent, you should take into account the differences between
children in terms of distinction and age.
2- It is better if the child performs the voluntary prayer
collectively with his parents at first and raises his voice a little
bit in prayer.
3- Some children may not be able to distinguish between the time when
prayer is due and when it ismissed; due to their inability to read the
time on the clock and know the prayer times. In that case, he should
be trained to hasten to prayer as soon as he hears the Athaan i.e.,
call for prayer, or he may be reminded ofeach prayer and should not be
punished or reproved for missinga prayer of which he was not reminded.
However, if he was reminded of a prayer but he ignored it out of
laziness or carelessness or because he was watching TV or playing and
thus, missed that prayer, he should be punished without excessive
harshness so that the child would not be stubborn or reject performing
prayer altogether.
Take 'Uqbah's precious advice:
Al-Jaahith reported that when 'Uqbah bin Abu Sufyaan assigned an
educator to discipline his son, he told him, "In order to rectify my
child, you should first rectify yourself; since students look up to
their educator and see through his own eyes. In fact, good for them is
whatever their educator sees good and bad is whatever he considers to
be bad.
Furthermore, you should teach them the biographies of wise people who
had refined manners.Moreover, you may threaten him and discipline him
without asking for my permission. You should be their doctor who does
not hasten to prescribe the medication until he knows the disease duly
and thoroughly, and do not expect so much from me as a parent; for I
have counted onyou to parent my son." - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Our Children and Prayer - I

• "My son does not pray except because he fears me."
• "If I did not remind him of the prayer time, he would wait until its
due time had passed."
• "My son only prays to silence my yells. Can you imagine that he does
not even perform ablution before praying?"
Dear parent, if you are among this group, I would like to invite you,
from the depth my heart, to contemplate my words; perhaps you could
find guidance in what Ihave compiled from the opinions of experts in
the field of education and parenting to makefull use of it in laying
the optimal and best foundation in your precious child [i.e,. your
beloved son] of which you are dreaming.
Before we start:
Before we start our journey on that road and go through the details,
we should adopt the following narration as our motto in the process of
teaching our children to perform prayers; the Prophet said: ~"Command
your children to pray at the age of seven and beat them for it at the
age of ten (if they do not pray)."~~ [Al-Albaani: Saheeh]
Why the age of seven in particular?
In fact, there are several issues that are related to that specific
age. At that age, the children's mental horizons broaden and they are
willing to learn essential life skills. Moreover, seven-year-old
children are more eager to seek their parents' pleasure; since they
are full of deep admiration for their parents in this phase of their
lives. In fact, children then are willing to do whatever they are
told, to get in return simple words of praise or encouragement.
Furthermore, children at that age tend to imitate adults in their
various actions and behavior; they are rather keen to go to the mosque
and pray, unlike the eleven-year-old son and older children who
believe that implementing their father's commands is a return to the
childhood phase. Therefore, children try to keep away from
implementing their orders at the age of puberty. In fact, children at
that age believe that their rejection to their father's orders is the
utmost levelof attaining the phase of youth and being a grown-up.
Let us overcome the obstacles of teaching together.
• Failing to understand the meaning of the word "obligatory" i.e.,
when your child is informed that performing prayer is obligatory;
since such abstract words are rather hard for children to comprehend
at that age as they have simpler understanding abilities at that time.
Hence, you should resort to using intelligible and simple language;
for example, you may tell him, "Prayer is obligatory; this means that
we can not neglect it and as soon as we hearthe Athaan (call to
prayer), we should immediately perform the due prayer", and so on.
• Lack of innate readiness to pray; the child may pray when he is
asked to do so.
• Lack of commitment to perform the five daily prayers at their due
times without the supervision of parents.
• Accustoming him to perform Al-Fajr (Dawn) Prayer.
• Accustoming him to perform ablution before each prayer.
Step by step … do not hasten things.
• Purification is the key to performing prayers:
A parent or teacher should first teach the child the significance
ofprayer, and the fact that it was the last advice of the Prophet
before his death. Moreover, you should inform him that the one who
wishes to be able to talk to Allaah The Exalted, can simply pray. Dear
parent and educator, you should teach your child how to perform
ablution; you can perform ablution in front of him several times, and
then ask him to perform ablution before you so that you can correct
his mistakes.
In fact, when the child masters ablution, the father should encourage
him by offering him some sort of reward, or a piece of candy as an
encouraging gesture so as to urge him to continue. However, if he
makes a mistake in performing ablution, the father should not scold or
reprimand him, instead he should correct him nicely. In fact, numerous
Companions have adopted the same method in teaching the Taabi'oon
(Followers) how to perform ablution correctly. Thus, the virtue of
ablution would take root within the child's heart. The Prophet said:
~"If the Muslim performs ablution, his sins will get out from his
ears, eyes, handsand feet; and as he finishes (i.e. performing
ablution) and sits, he will be forgiven."~~ [Al-Albaani: Saheeh]
Hence, the child would learn that whenever he wants to purify himself
physically and psychologically, he can perform ablution.
• Teach him through representation:
A parent or a teacher should startteaching his child how to pray after
he is taught how to perform ablution. The first stage in this process
is for the father topray before his child duly while observing
Khushoo' (submission);since the first stage of learning is observation
for several times before the child gets used to performing its due
movements, ifthe child has not yet reached the age of distinction.
However, when he reaches the age of sevenyears and is able to
comprehend, he should be instructed to perform the prayer with its
pillars and acts of Sunnah. Moreover, when the child performs his
first obligatory prayer correctly, the parent should offer him a big
reward; sothat prayer would be associated with reward in his heart,
and as he grows older and reaches puberty, he would come to knowthat
the real and big reward in the Hereafter is Paradise.
Moreover, when the child reachesthe age of ten, he should be made to
perform the prayers regularly, and if he is negligent, he should be
reproved, then threatened, then rebuked and reprimanded severely, then
the father can hit his child for what he has been negligent of in
termsof performing the due acts of worship. In fact, the parent should
resort to corporal punishment only after trying all other parenting
methods of punishment.
Dear parents, let us instill love forprayer into our children at an
early age by allocating a special outfit for prayers for the girl, or
allocating a prayer mat for the boy. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Dought & Clear, - Hadeeths that differentiate between the scholars and the martyrs`.

How sound is this hadeeth: "The ink of the scholar is more sacred than
the blood of the martyr"?
Praise be to Allah.
Firstly:
The hadeeths which state that the scholars are superior to the
martyrs, or that the ink of the scholar is superiorto the blood of the
martyr, were narrated from a number of the Sahaabah, but they haveweak
and flimsy, or fabricated isnaads, which we will mention here in
brief:
1.
From Abu'd-Darda' (may Allah be pleased with him):
It was narrated by Ibn 'Abd al-Barr in Jaami' Bayaan al-'Ilm (1/150).
His isnaad includes Ismaa'eel ibn Abi Ziyaad,of whom Ibn Hibbaan said:
He is a charlatan. Hence al-'Iraqi classed it as da'eef in Takhreej
al-Ihya', p. 5
2.
From 'Abdullah ibn 'Amr ibn al-'Aas (may Allah be pleased with him).
It was narrated by Abu Na'eem in Akhbaar Asbahaan (1718) and
ad-Daylami in Musnad al-Firdaws. Its isnaad also includes Ismaa'eel
ibn Abi Ziyaad, who is mentioned above.
It was also narrated by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah
(1/81) via another isnaad. He said: This is not saheeh. Ahmad ibn
Hanbal said: Muhammad ibn Yazeed al-Waasiti did not narrate anything
from 'Abd ar-Rahmaan ibn Ziyaad. Ibn Hibbaan said:He narrates
fabricated reports from trustworthynarrators.
End quote.
3.
From Ibn 'Umar (may Allah be pleased with him)
It was narrated by ad-Daylami in Musnad al-Firdaws. Its isnaad
includes Ishaaq ibn al-Qaasim and his father,who are not known.
It was also narrated by al-Khateeb in Tareekh Baghdaad (2/193) and via
him by Ibn al-Jawzi in al-'Ilal al-Mutanaahiyah (1/80). He said: This
hadeeth is not soundly narrated from the Messenger of Allah (blessings
and peace of Allah be upon him). al-Khateeb said: Its men are all
trustworthy apart from Muhammad ibn al-Hasan, and we think that it is
something that he made up.
End quote.
4. From an-Nu'maan ibn Basheer (may Allah be pleased with him)
It was narrated by as-Sahami in Tareekh Jarjaan (p. 91, 222), and by
Ibn al-Jazwi in al-'Ilal al-Mutanaahiyah (1/81). He said: This is not
saheeh. As for Haroon ibn 'Antarah, Ibn Hibbaan said: It is not
permissible to quote himas evidence; he narratedsuch odd (munkar)
reports that one cannot help thinking that he is the one who
fabricated them. And Ya'qoob al-Qummi is da'eef.
End quote.
5.
From 'Uqbah ibn 'Aamir (may Allah be pleased with him)
It was narrated by ar-Raafa'i in Tareekh Qizween (3/481). Its isnaad
includes 'Abd al-Malik ibn Maslamah, who narrated odd (munkar)
reports. It also includes 'Abdullah ibn Luhay'ah.
6. From 'Imraan ibn Husayn (may Allah be pleased with him)
It was narrated by al-Marhabi in Fadl al-'Ilm– as was narrated by
as-Suyooti in ad-Durr al-Manthoor (3/423); it isalso narrated in Juz'
Ibn 'Amashleeq (p. 44) with the same isnaad, which includes Ahmad ibn
Muhammad ibn al-Qaasim, the mu'adhdhin of Tarsoos, for whom I could
not find any biography.
7. From Anas ibn Maalik (may Allah be pleased with him)
It was narrated by Ibn an-Najjaar from him, as was mentioned by
as-Suyooti. It is also mentioned in Lisaan al-Mizaan (5/225) via
Jarraab al-Kadhdhaab (the liar).
8. From Ibn 'Abbaas (mayAllah be pleased with him)
It was narrated in Juz' Ibn 'Amashleeq (p. 45) via al-Kalbi from Abu
Saalih from Ibn 'Abbaas; this is a waahin (flimsy) isnaad.
9. From Abu Hurayrah (may Allah be pleased with him)
It was narrated by as-Sam'aani in Adab al-Imla' wa'l-Istimla' (p.
181). Its isnaad includes al-Muzaffar ibn al-Husayn, the shaykh of
as-Sam'aani, for whom I could not find any biography.
To sum up, the hadeeth is not saheeh. Al-Khateebal-Baghdaadi said
concerning it: It is mawdoo' (fabricated). Imam adh-Dhahabi (mayAllah
have mercy on him) said: Its text is fabricated. End quote from Mizaan
al-I'tidaal (3/517). Ash-Shawkaani mentioned it in al-Fawaa'id
al-Majmoo'ah (p. 17), and al-'Aamiri mentioned it in al-Jadd
al-Hatheeth fi Bayaan ma laysa bi Hadeeth (p. 203). Shaykh al-Albaani
said in as-Silsilah ad-Da'eefah (hadeeth no. 4832): This verdict
(i.e., that it is fabricated)is what one feels comfortable with. End
quote. Shaykh Muhammad Rasheed Rida said something similar in Majallat
al-Manaar (3/698).
Secondly:
What appears to be the case is that what is narrated about the virtues
of the blood of the martyr in and of itself has no parallel concerning
the ink of the scholars. Rather we do not know of any saheeh hadeeth
that speaks of the virtue of the ink of the scholars inand of itself,
let alone about it being superior to the blood of the martyr. With
regard to the blood of the martyr, it is proven that it will come on
the Day of Resurrection with its colour the colour of blood and its
fragrance the fragrance of musk, and the martyr is forgiven with the
first drop of his blood that is shed… And other reportsof that nature.
But this isone thing, and the superiority of the martyrhimself over
the scholarsis another matter.
Al-Mannaawi (may Allah have mercy on him) said:
As a matter of fact, what is narrated concerning the martyr and the
special rewards he will attain, and the saheeh reports about the
protection against punishment and forgiveness of shortcomings that he
will be granted, have no parallel concerning the scholar merely for
the knowledge he has. No one can definitively state that the same
ruling applies to the scholar. However it is possible that one who
attains a higher degree will attain a better reward.
With regard to the scholar, what should be taken into considerationis
the scholar's character,the impact of his knowledge and what
responsibilities he had. We should also examine the character of the
martyr, the consequences of his martyrdom and what responsibilities he
had. So the comparison should be made on the basis of the deeds of
each of them and the benefits of his actions. How often a martyr or
scholar warded off or reduced the impact of turmoil and was the cause
of relief at a time of hardship. Therefore it may be that one martyr
is better than a group of scholars, or one scholar is better than a
group of martyrs, each according to his situation and the impact or
legacy of his knowledge and deeds. End quote.
Fayd al-Qadeer, 6/603
Ibn al-Qayyim (may Allah have mercy on him) said:
This issue – the superiority of the ink of the scholars over the blood
of the martyrs, or vice versa – is an issue that was the subject of a
great deal of debate, in which those who favoured each view gave their
evidence.
What may decide the matter and bring about consensus on this issue
isthe following:
· Highlighting the different levels of virtue
· Highlighting which is superior
· Examining which ofthe two is more virtuous than the other (in
the light of the above)
These three principles will explain the matter and help us to reach
the right conclusion.
With regard to the different levels of virtue,there are four:
Prophethood, siddeeqiyyah (see below), martyrdom and wilaayah (being a
righteous close friend of Allah).
Allah, may He be glorified, mentioned them in the verse
(interpretation of the meaning):
"And whoso obeys Allah and the Messenger (Muhammad SAW), then they
will be in the company of those on whom Allah has bestowed His Grace,
of the Prophets, the Siddeeqoon (those followers of the Prophets who
were first and foremost to believe in them, like Abu Bakr As-Siddeeq),
the martyrs,and the righteous. And how excellent these companions are!
Such is the Bounty from Allah, and Allah is Sufficient as All-Knower"
[an-Nisa' 4:69].
The highest of these levels of virtue is Prophethood and
Messengership, followedby siddeeqiyyah. The siddeeqs are the prominent
leaders of thefollowers of the Messengers, and their status is the
highest after Prophethood.
If the pen of the scholar wrote that which is connected to
siddeeqiyyah, , then it is superior to the blood of the martyr who did
not reach the same level.
But if the martyr had attained the level of siddeeqiyyah and the
shedding of his blood was connected to that, then his blood is
superior to the ink of the scholar who fell short of that. The better
of the two is the one who is a siddeeq.
If they were equal in terms of being siddeeq, then they are equal in
terms of status. And Allahknows best.
Siddeeqiyyah is when one attains the level of perfection of faith in
what the Messenger brought in terms of knowledge, belief and
implementation. This level is based on knowledge. Everyone who has
greater knowledge of what the Messenger brought and more complete
faith in itwill be of a higher level of siddeeqiyyah. Siddeeqiyyah is
like a tree: its roots are knowledge, its branches are belief and its
fruits are action.
This is a comprehensive discussion of the issue ofthe scholar and the
martyr, and which of them is superior.
End quote from Miftaah Daar as-Sa'aadah, 1/297-299
This argument presentedby Ibn al-Qayyim is, in our opinion, more
soundand is better than being certain of the difference between the
two as being two completely separate deeds, as it wasdiscussed by many
scholars.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Dought & Clear, - He said to his wife, “I am sorry that I am a Muslim”; has he apostatised by doing that and what is the ruling on his marriage?.

I am a muslim by birth and I recently got married to a girl who had
reverted to Islam. i am from india and manymuslims here are very
backward in their practices etc.. She was continously asking me
questions about my relatives and why muslims are so backward etc.. I
lost my temper and I am ashamed to say that in my anger I told her
that Iwas sorry that I was a muslim. I immediately realised my mistake
but Isaid what I said. I am terribly ashamed of myself for saying such
a thing. Does this make mea apostate (kafir). I am a muslim and i
truly believe in islam in all its glory. I am ashamed and sorry for
what I said. Am i a kafir. Do i have to say the shahadah again? Is my
nikah nullified as sheis still a muslim. Do i have to do the nikah
again. Please answer at the earliest. I am really sorry for beingsuch
a bad muslim.
Praise be to Allah.
Firstly:
The Muslims are not backward; rather the one who is backward is the
one who worships idols, cows and rats. The one who is backward is the
one who does not worship Allah, the One, the Almighty, and worships
his own whimsand desires, thus turningfrom a human being whom Allah
has honoured to an animal who follows his whims and desires and his
evil inclinations.
The history of Islam and the Muslims is a glorious history, filled
with great events that stand out in the history of all of mankind. The
one who studies the history of themiddle ages and the dark ages that
non-Muslims lived through will become certain that the origin ofthese
human civilisations, noble principles, refined manners and attitudes,
and beneficial sciences, all came from Islam and its people.
What any Muslim who hears anyone attacking Islam or the Muslims in
general must do is respond to him and explain to him that the mistakes
of some Muslims should not be the basis for passing judgement against
the religion of Allah and its followers, who include noble leaders,
honourable and righteous people, and courageous commanders and troops.
The people of India in particular have no right to speak of
backwardness until they kill the rat that they worship instead of
Allah,and they slaughter the cow that they call upon instead of Allah,
and they reject their numerous idolatrous religions and begin to
worship Allah, the One, the Almighty.
Secondly:
You should not have been embarrassed aboutbelonging to your religion
and you should not have felt sorry for being a Muslim; rather you
should be proud of it and praise Allah for this blessing that Allah
has bestowed upon you and with which He has favoured you, unlike
millions of people around you who disbelieve in Him and worship things
other than Him.
Thirdly:
The one who mocks the religion of Allah, or despises it, or makes fun
of its laws, or disavows the Muslims out of resentment towards their
religion, has gone beyond the pale of Islam, whether he said that in
earnest or in jest, because Allah, may He beexalted, says
(interpretation of the meaning):
"If you ask them (about this), they declare: 'We were only talking
idly and joking.' Say: 'Was it at Allah, and His Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His
Messenger (SAW) that you were mocking?'
Make no excuse; you have disbelieved after you had believed. If We
pardon some of you, We will punish others amongst you because they
were Mujrimoon (disbelievers, polytheists,sinners, criminals, etc.)"
[at-Tawbah 9:65-66].
See also the answer to question no. 175838
Fourthly:
Your words to your wife,"I am sorry that I am a Muslim" may be
interpreted in two ways:
1.
That you said that out of resentment and hatred towards the religion
of Allah and rejecting it, in the sense that you wished that you had
been born and lived as anon-Muslim. This is apostasy from Islam, so
ifthis is what you meant by what you said, then you became an apostate
thereby, so you have to repent sincerely, ask for forgiveness and
regret it, and you have to enterthe faith anew by reciting the
shahaadatayn (twin declaration of faith).
With regard to your wife, if you uttered these words before
consummating the marriage with her, then the marriage was annulled
with immediate effect. If it was after consummation, if Allah enabled
you to repent before the end of the 'iddah, then she is still your
wife and the marriage remains valid. If your repentance and return to
Islam came after the end of the 'iddah, then the marriage was annulled
from the time the apostasy occurred.
For more information onthe impact of apostasy on marriage before and
after consummation, please see the answer toquestion no. 134339 .
2.
That you said that out of resentment towards some of the Muslims you
saw around you who were doing objectionable things andcommitting acts
of embarrassing foolishness; they were not people who adhere to the
teachings, rulings and etiquette of their religion and they were not
striving to live their lives in a way that wouldbenefit them or
others, so you wanted to express your resentmenttowards these people
and the embarrassment you felt at belonging to the same group as
them,out of resentment towards them and their objectionable deeds,
situation and attitude, not out of resentment towards their religion.
Ifthis is what you meant, then you did not become a kaafir thereby and
your wife did not become irrevocably separated from you. But you have
to ask Allah for forgiveness for these words and not say such things
again, because it is obviously wrong and because it implies hatredof
Muslims and resentment towards them in general, which is unfair and
unjust.
Ibn Baaz (may Allah havemercy on him) was asked:
Is making fun of the religion by mocking beards and shortening of the
thobe regarded askufr?
He replied:
That depends; if his intention is to make fun of the religion itself,
then it is apostasy, as Allah, may He be exalted,says (interpretation
of the meaning):
"Say: 'Was it at Allah, andHis Ayat (proofs, evidences, verses,
lessons, signs, revelations, etc.) and His Messenger (SAW) that you
were mocking?'
Make no excuse; you have disbelieved after you had believed."
[at-Tawbah 9:65-66].
But if he was making funof a particular individualfor other reasons
havingto do with the beard or shortening of the thobe, meaning that he
is strict,making fun of other matters concerning which this person is
strict but is careless about other matters even though he knows that
they are part of the religion, but it was not his intention to make
fun of the religion itself, and he only intended to make fun of that
person,then it is not apostasy. End quote.
Majmoo' Fataawa Ibn Baaz, 28/365.
We ask Allah to pardon you and forgive you, and to guide you to the
straight path.And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Islamic Stories, - The lady who spoke nothing besides the Quran

An elderly Arab lady was sitting at the trunk of a tree, on the way to
Haj. Hadhrat Abdullah bin Mubarak (RA) happened to pass that way. He
was also heading for Baitullah, for Hajj, and tothe Sacred tomb of the
Holy Prophet (Sallallaahu�layhi Wasallam). Seeingthis lady very
disturbed and in a state of despair,(distressed) he spoke to her. The
discussion is recorded as follows:
Hadhrat Abdullah bin Mubarak (RA): Assalamu Alaykum wa Rahmatullah
The lady: "The word from a merciful Lord is Peace" (Surah 36 Aayat
58). She meant that the reply of salaam is from Allah, Most High,
Himself.
She said further: "Those whom Allah sendeth astray, there is no guide
for them." (Surah 7 Aayat 186). She meant that she has lost her way.
Hadhrat Abdullah bin Mubarak (RA): Where areyou coming from?
The lady: "Glorified be He who carried His servant by night from the
Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam" (Far
distant place of worship) (Surah17 Aayat1). She meant that she had
come from Musjid-e-Aqsa.
Hadhrat Abdullah bin Mubarak (RA): How long are you in this place?
The lady: "For three nights" (Surah 19 Aayat10).
Hadhrat Abdullah bin Mubarak (RA): What arrangements are made for your food?
The lady: "And who (Allah) feedeth me and watereth me" (Surah 26 Aayat
79). She meant that somehow or the other, her food is provided to her
by Allah.
Hadhrat Abdullah bin Mubarak (RA): Is there any water for Wudhu?
The lady: "And ye find not water, then go to high clean soil and (make
tayammum) rub your faces and hands." (therewith) (Surah 4 Aayat 43).
She meant that she makes tayammum, due to not finding water.
Hadhrat Abdullah bin Mubarak (RA): Here is some food. Partake of it.
The lady: "Strictly observe the fast till nightfall" (Surah 2 Aayat
187). She indicated that she is fasting.
Hadhrat Abdullah bin Mubarak (RA): This is not the month of Ramadaan.
The lady: "And he who does good of his own accord (for him) lo!
Allahis responsive, aware". (Surah 2 Aayat158) meaning that I have
observed an optional (nafl) fast.
Hadhrat Abdullah bin Mubarak (RA): It is permitted to break the fast
when in a journey.
The lady: "And that ye fast is better for you, if you did but know."
(Surah 2 Aayat 184)
Hadhrat Abdullah bin Mubarak (RA): Speak likehow I speak.
The lady: "He (man) uttereth no word but there is with him an observer
ready" (Surah 50 Aayat 18). She meant that since every word of a
person is observed andrecorded, she is taking precaution by speaking
only in the words of the Holy Quran.
Hadhrat Abdullah bin Mubarak (RA): Which clan do you belong to?
The lady: "Follow not that whereof thou hast no knowledge, lo! The
hearing and the sight and heart of each of these it will be asked"
(Surah 17 Aayat36). She meant those things that you have no knowledge
of, nor do they concern you, you are wasting your strength (senses)
byenquiring about them.
Hadhrat Abdullah bin Mubarak (RA): Forgive me. I have certainly made a mistake.
The lady: "Have no fear this day. May Allah forgive you" (Surah 12 Aayat 92)
Hadhrat Abdullah bin Mubarak (RA): Would you like to travel on my
camel and meet your caravan?
The lady: "And whatsoever good ye do Allah knoweth it" (Surah 2 Aayat
197). Meaning that if you will do this good deeds towards me,Allah
will recompense you for it.
Hadhrat Abdullah bin Mubarak (RA): Well, then you may mount it.
Saying this he made the camel to sit down.
The lady: "Tell the believing men (when confronted by women) to lower
their gaze". (Surah 24 Aayat 30).
Hadhrat Abdullah understood and (turned)looked away. While she was
mounting, the camel jerked and her clothes got estrangled inthe saddle
(dorsers) and she proclaimed:"whatever of misfortunestriketh you, it
is what your hands have earned." (Surah 42 Aayat30).
In other words she was drawing Hadhrat Abdullah bin Mubarak's (RA)
attention towards this mishap. Hadhrat Abdullah bin Mubarak (RA)
understood and he tied the legs of the camel and he straightened the
straps of the saddle (or dorser).
She applauded him for his proficiency and capability by saying"And we
made Sulaiman to understand" (Surah 21 Aayat 79). When the journey was
about to begin, the lady recited the Aayats which are read when
undertaking a journey "Glorified be he who hath subdued these unto us,
and we were not capable (of subduing them). And lo, unto our Lord we
are returning." (Surah 43 Aayat 13).
Hadhrat Abdullh bin Mubarak (RA) held the bridle (or nose string) of
the camel. He began to hum the (Huddi) famous Arabic song for
travelling, and he started walking very fast.
The lady: "Be modest in thy bearing and subdue thy voice" (Surah 31
Aayat 19). Hadhrat Abdullah bin Mubarak (RA) understood. He began
walking slower and he lowered his voice.
The lady: "Recite of the Quran that which is easy for you." She meant
that instead of humming the Huddi, he should rather recite the Holy
Quran.
Hadhrat Abdullah bin Mubarak (RA) began reciting the Holy Quran.
The lady became very pleased and said "but none remember (accept
advice) except men of understanding" (Surah 2Aayat 269).
After reciting the Holy Quran for a while, Hadhrat Abdullah bin
Mubarak (RA) asked (the lady if she had a husband) (if he was alive)
"O Aunt, have haveyou a husband? (meaning is he living)
The lady: "O you who believe, ask not of thingswhich if they were
madeknown unto you, would trouble you" (Surah 5 Aayat 101). She meant
that no questions shouldbe asked regarding this matter which indicated
that her husband has most probably passed away. Finally they (caught
up) met the caravan.
Hadhrat Abdullah bin Mubarak (RA): Do you have any son or relative
(friend) in this caravan who has connection (contact) with you?
The lady: "Wealth and children are an ornament of life of the world"
(Surah 18 Aayat 46). She meant that her sons were with this caravan
and he has provisions with him.
Hadhrat Abdullah bin Mubarak (RA): What work are your sons doing for
the caravan? (Hadhrat Abdullah's object for asking was to make it easy
for him to recognise her son).
The lady: "And landmarks, and by the star they find a way" (Surah 16
Aayat 16). She meant that he is a guide for the caravan.
Hadhrat Abdullah bin Mubarak (RA): Can you tell me their name?
The lady: "Allah chose Ibrahim as (for) a friend"(Surah 4 Aayat 125).
And Allah spoke directly untoMoosa" (Surah 19 Aayat 12). By reciting
these Aayats the lady informedhim that her sons names were Yahya,
Ibrahim andMoosa.
Hadhrat Abdullah bin Mubarak (RA) called out these names in the
caravan and immediately three young people came forward.
The lady: (addressing her children) "Now send one of you with this
your silver coin unto the city. And let him see what food is purest
there and bring you a supply thereof" (Sura 18 Aayat 19) In other
wordsshe instructed them to feed Hadhrat Abdullah (RA).
When the food was brought, she told Hadhrat Abdullah bin Mubarak (RA):
"Eat and drink at ease for that which ye sent on before you in the
past days." (Surah 69 Aayat 24), and with this Aayat she recited
another Aayat, the object of which was to convey (show) her
gratefulness to him for his good conduct and courtesy. The Aayat
was:"Is the reward of goodness aught save goodness?" (Surah 55 Aayat
60).
Their conversation terminated on this Aayat. The lady's son informed
Hadhrat Abdullah bin Mubarak (RA) that his mother has been speaking in
this manner, i.e. using only the Aayats of the Holy Quran in her
speech, for the last forty years. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -

Islamic Stories, - The reward of patienceis praiseworthy

Hazrat Abu Hasan Siraaj R.A. says: I was performing tawaaf once while
on Haj; when I sawa very pretty woman, shining in her beauty. I looked
at her and said:"By Allah, this beauty and fine complexion must surely
be because she never experienced any grief or sorrow."
When I said this she overheard me and said:"Sir, it is that what you
think? By Allah, I am bent down under all the sorrows and grief that
have come my way. My heart and mind is filled with so much grief and
all along there has been no one can who share these with me."
I asked: "And how is that, lady?"
She replied: "My husband once slaughtered a goat as a Qurbaani
offering, whileI was breast feeding my infant child. My two young sons
were playingaround me. When I wentto cook the meat, the one son said
to the other: 'Come, let me show you how father slaughtered the goat.'
The other said: 'Well show me.' The first one then made the second
once lie down and cut his throat, as his father had slaughtered the
goat. When he realized what had happened, he ran away into the
mountains; where he was attacked by a wolf and eaten up.
The father went in search for him; searching from place to place until
he died of extreme thirst. In the mean time I was at home frantic with
worrywaiting for news of him.I put down my infant child and went to
the door to inquire about anyone who might have news of my husband.
The child crawled to the fireplace where a pot was boiling. The child
touched it and the boiling pot fell upon the baby, burning it to death
in such a ghastly manner that the child�s meat became separated from
the bones.
When my married daughter heard all this, in the house of her husband,
she fell down of shock. Thus I was left alone to bear all that."
I asked her: "And how, lady; did you manage all these misfortunes with
patience?"
She replied: "Whoever ponders on the difference between patience and
impatience, finds a world of difference between the two. The reward of
patience is praiseworthy; whereas for impatience there is nothing."
Then she recited some lines of poetry before walking away:
Patience did I exercise,
For that was my strongest pillar;
And should impatience have helped me,
Then I would have tried her.
Such patience did I on have that;
Had my trails descended on mountain high,
In broken rocks they would have ended.
Indeed did I control my eyes,
Those tears not fall;
And now within my heart alone,
My tears do roll.
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May Allah (SWT) grant us the ability to be patient! Ameen! - -
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