Ramadan Articles - Blessings of Qiyaam in the Nights of Ramadan – I

Blessings of Qiyaam in the Nights of Ramadan – I
Monday 01/08/2011 Print
1- It was narrated that Abu Hurayrahsaid that the Prophet,, used to
encourage performingQiyaam)voluntary night prayer( inRamadanwithout
firmly enjoining it. Then, he says:"Whoever performs Qiyaam in )the
nights of( Ramadan out of sincere faith and hoping to attain the
reward of Allaah, his pastsins will be forgiven."TheProphet,, died
leavingthe situation as such –i.e.Taraaweeh)voluntary night prayer(
was performed individually not in congregation. It continued this way
during the caliphate of Abu Bakrand at the beginning of the caliphate
of 'Umar.
It was narrated that 'Amr ibn Murrah Al-Juhanisaid that a man from the
Qudhaa'ah came to the Prophet,, and said,"'OMessenger of Allaah! If I
testify that there is none worthy of worship except Allaah and that
you are Muhammad the Messenger of Allaah, perform the five)obligatory(
prayers, fast the month )of Ramadan(, observe Qiyaam in Ramadan and
pay Zakaah )obligatory charity(?' So, the Prophetsaid:'Whoever dies
onthat will be one of the affirmers of truth and themartyrs.'"
Determining the Night ofAl-Qadr:
2- The best night inRamadanis the Night ofAl-Qadrfor the Prophet,,
said:"Whoever establishes Qiyaam in theNight of Al-Qadr –and manages
to reach it – outof sincere faith and hoping to attain the reward of
Allaah, his pastsins will be forgiven."
3- Most probably, it is thenight of the twenty-seventh day. The
majority ofHadeeths)narrations( support this view. Zirr ibn
Hubayshsaid: Ubayy ibn Ka'bwas told: 'Abdullaah ibn Mas'oodsaid,"He
who stands )for the nightprayer( throughout the year will hit upon the
Night of Al-Qadr!Whereupon, Ubayysaid,
"May Allaah have mercy upon him; he said these words with the
intentionthat people might not rely only on one night. I swear by
Allaah, besides Whom there is none worthy of worship but Him, that the
Night of Al-Qadr is in Ramadan )Heswore without reservation(. By
Allaah, I know the night; it is the night on which the Messenger of
Allaahcommanded us to perform Qiyaam. It is thatwhich precedes the
morning of the twenty-seventh day and its indication is that the sun
rises bright on that day white and without rays."
This was also reported to have been said by the Prophet,. ]Muslim and others[
Permissibility of prayingQiyaamin congregation:
4- PerformingQiyaamin congregation is permissible inRamadan. Rather,
it is better than performing it individually for the Prophet,,
performed it himself and explained its virtue in the narrationof Abu
Tharrin which he says,
"We fasted Ramadan with the Prophetand he did not lead us in Qiyaam at
all. When seven nights remained, he led us in Qiyaam until a third of
the night had passed. When six nights remained, he did not lead us in
Qiyaam. When five nights remained, he led us in Qiyaam until half of
the night had passed. I )Abu Tharr( said,'O Messenger of Allaah, I
wish you had continued until the end of the night.' So, he
said:'Whoever prays with the Imaam till the Imaam leaves will be
rewarded as if he performed Qiyaam all night.'When four nights
remained, he did not lead us in Qiyaam. When three nights remained, he
gathered his family, wives and people and ledus in Qiyaam till we were
afraid to miss Suhoor)pre-dawn meal(. Then, he did not lead us in
Qiyaam for the rest of themonth."]Authentic[ ]At-Tirmithi, An-Nasaa'i,
Abu Daawood and Ibn Maajah[
The reason why the Prophet,, did not continue to pray it in congregation:
5-The Prophet,, did not lead them inQiyaamthe rest of the month outof
fear that night prayersinRamadanmight become obligatory for them so
they might not be able to perform it as mentioned by 'Aa'ishahin the
twoSaheehs. After the death of the Prophet,, this fear no longer
existed, as Allaah The Almighty had made theSharee'ah)Islamic
legislation( complete. Hence, abandoning congregation in
theQiyaam)voluntary night prayer( ofRamadanno longer applied and the
previous ruling, which is the permissibility of congregation,
remained. That is why it was revived by 'Umaras mentioned in the
authentic narrations of Al-Bukhaari and others.
Permissibility of congregation for women:
6- It is permissible for women to attend it as mentioned in the above
narration of Abu Tharr. Rather, it is permissible for them to have a
differentImaamother than that of men. Itwas proved that when
'Umargathered people forQiyaam, he appointed Ubayy ibn Ka'banImaamfor
men and Sulaymaan ibn Abu HathmahanImaamfor women. It wasnarrated that
'Arfajah Ath-Thaqafi, may Allaah be pleased with him, said,"'Ali ibn
Abi Taalibused to command people to perform Qiyaam in Ramadan and
appoint an Imaam for men and another for women. I )'Arfajah( was the
Imaam of women."This applies if the mosque is vast so that neither of
them would distract the other.

Ramadan Articles - Gateways of Goodness in Ramadan-III

1-Invoking prayers on the Prophet,.The Prophet,, said:"Whoever invokes
prayers on me once, Allaah will return it to him ten times."]Muslim[
2-Calling to Allaah The Almighty and to goodness."Whoever calls people
to guidance, shall receive a reward equal to that of those who
followed him without affecting their rewards in the least."]Muslim[
3-Relieving people. The Prophet,, said:"Whoever relieves a Muslim from
distress in this world, Allaah will relieve him from distress on the
Day of Resurrection."]Muslim[
4-Avoiding harming Muslims. TheProphet,, was asked,"Who are the best
Muslims?"He said:"The one whom Muslims are safe from his tongue and
hand."]Al-Bukhaari and Muslim[
5-Helping good people. The Prophet,, said:"There is charity required
from man's joints every day. Whoever helps a man to ride on his mount
or carry his luggage on it, this would be charity."]Al-Bukhaari[
6-Fulfilling people's needs. The Prophet,, said:"Intercede and you
will be rewarded, and Allaah decrees what He wills by the tongue of
His Messenger )i.e. it is by the will of Allaah that the
Prophetaccepts the intercession or not(."]Al-Bukhaari[
7-Doing righteous deeds, even small ones, on a regular basis. The
Prophet,, said:"The best deeds in the sight of Allaah are those done
regularly even if they are small."]Muslim[
8-Kindness to neighbors. The Prophet,, said:"Whoever believes in
Allaah and the Last Day, let him be kind to his neighbor."]Muslim[
9-Returning rights taken unjustlyand asking forgiveness of their
owners. The Prophet,, said:"Whoever has wronged his brother, let him
ask his forgiveness before the time )i.e., the Day of Resurrection(
when hewill have neither a dinar nor a dirham. If he has done some
good deeds, a portion equal to his wrong doings will be subtracted
from them; but if he has no good deeds, he will be burdened with the
evil deeds of the one he had wronged in the same
proportion."]Al-Bukhaari[
10-Following a bad deed with a good one. The Prophet,, said:"Fear
Allaah wherever you are, do good deeds after doing bad ones since the
former will wipe out the latter, and behave kindly towards
people."]Ahmad and Al-Haakim[
11-Returning trusts and keeping covenants. The Prophet,, said:"There
is no faith in the one who is not honest, nor is there a religion for
the one who breaches his covenant."]Ahmad[
12-Showing mercy to the young and honoring the old. The
Prophet,said:"Whoever does not show mercy to the young or respect the
old is not from us."]Ahmad and At-Tirmithi[
13-Dealing with people compassionately and mercifully and taking care
of their affairs as much as possible. The Prophet,, said:"The
believers in their love, mercy, and compassion are like one body; when
an organ aches, the whole body responds in wakefulness and
fever."]Al-Bukhaari and Muslim[
14-Silence and guarding the tongue except from saying good words. The
Prophet,, said:"Whoever believes in Allaah and the Last Day should say
good words or keep silent."]Al-Bukhaari[
15-Defending people's honor. The Prophet,said:"Whoever defends his
brother's honor, Allaah will protect his face from the fire on the Day
of Resurrection."]At-Tirmithi[
16-Purity of the heart and avoiding rancor. The Prophet,said:"The
gates of Paradise are opened on Mondays and Thursdays, and then every
slave)of Allaah( is granted forgiveness if he does not associate
anything with Allaah in worship. But the person in whose heart there
is rancor against his )Muslim( brother, they will not be pardoned and
with regard to them it will be said: 'Hold both ofthem until they are
reconciled with each other.'"]Muslim[
17-Justice between people. The Prophet,said:"There is charity required
from people's joints every day the sun rises, andwhen he judges
between people justly, this would be charity."]Al-Bukhaari[
18-Accepting the invitation of the one who calls to goodness and
giving to the one who asks. The Prophet,, said:"Grant shelter to him
who begs for it in the Name of Allaah, give to him who asks in the
Name of Allaah, accept the invitation of him who invites you, and
requite him who does a favor to you."]Ahmad, An-Nasaa'i and Abu
Daawood[
19-Gratefulness for the favor andrewarding the one who does it. This
indicates the Muslim's good manners. The Prophet,, said:"Reward the
one who does you afavor, and if one does not find anything to give,
let him praise the one who did the favor. If he praises him, he will
have thankedhim; otherwise, he would be ungrateful to
him."]Al-Bukhaari inAl-Adab Al-Mufrad[
20-Striving in worship during thelast days ofRamadan."When thelast ten
days of Ramadan come, the Prophetused to pray all night, awaken his
wives, and avoid intercourse with his wives."]Al-Bukhaari and Muslim[
21-Performing prayer on the Night ofAl-Qadrwith faith and in hope for
reward. The Prophet,, said:"Whoever performs voluntary prayers on the
Night of Al-Qadr with faith and in hope forreward, his past sins will
be forgiven."]Al-Bukhaari and Muslim[
22-I'tikaaf)staying in seclusion(."The Prophetused to make I'tikaaf
during the last ten days of Ramadan."]Al-Bukhaari[
23-GivingZakaat-ul-Fitr)charity due before the 'Eed prayer( at its due
time."The Prophetmade Zakaat-ul-Fitr compulsory so that those who
fasted may be purifiedof their idle deeds and ill speech)committed
during Ramadan( andso that the poor may be fed. Whoever gives it
before the 'Eed Prayer, will have it accepted as Zakaah, while he who
gives it after 'Eed Prayer, has given charity."
24-Finally, attain the rewards of fasting for one's entire lifetime by
fasting six days ofShawwaal. The Prophet,, said:"Whoever observes
fasting throughout the whole month of Ramadan and follows it by
fasting six days of Shawwaal, it would be like fasting throughout
one's whole life."]Al-Bukhaari and Muslim[

Ramadan Articles - Gateways of Goodness in Ramadan-II

1-RecitingThikr)remembrance ofAllaah( afterFajrprayer until sunrise.
The Prophet,, said:"Whoever performs Fajr prayer in congregation, then
stays remembering Allaah till the sun rises, then performs two
Rak'ahs,will have the reward of Hajj and 'Umrah in
full."]At-Tirmithi:Hasan[
2-Performing Friday prayers regularly. The Prophet,, said:"The five
daily prayers, and from one Friday prayer to the )next( Friday prayer,
and from Ramadanto Ramadan are expiations for the sins committed in
between)their intervals(, provided major sins are not
committed."]Muslim[
3-Seeking the hour in which supplications are answered on Friday. The
Prophet,, said:"There is a time on Friday during which a Muslim, while
he )or she( is performing prayer and is supplicating, will be granted
whatever he )or she( is supplicating for.'']Al-Bukhaari and Muslim[
4-ReadingSurat Al-Kahf. The Prophet,said:"A Muslim who reads Surat
Al-Kahf on Friday, a light will shine for him between this Friday and
the next one."]An-Nasaa'i and Al-Haakim[
5-Giving charity frequently."Charity extinguishes sin as water
extinguishes fire."]At-Tirmithi[
6-The best charity is that of the poor. The Prophet,, was asked: "What
is the best charity?"and he said:"The best charity is that which is
given by a poor man, and start giving charity to those under your
care."]Abu Daawood, Ibn Khuzaymah, and Al-Haakim[
7-Giving charity in secret."Doing favors helps in saving from evil
deaths, secret charity puts out the anger of the Lord, and maintaining
kinship ties increases one's lifespan."]At-Tabaraani[
8-Obeying and being dutiful to parents. The Prophet,, said:"He is a
loser, he is a loser, he is aloser."It was said, "O Messenger of
Allaah, who is he?" He replied:"He who lives until his parents reach
old age, either one or both of them, and misses the chance to enter
Paradise )because of being dutiful to them(."]Muslim[
9-Supplicating for parents. The Prophet,, said:"Allaah The Almighty
raises the degree of therighteous slave in Paradise, and as a result
he asks, 'O my Lord, where did I get this from?' Allaahwill Say, 'This
is because of your son's asking forgiveness for you.'"]Ahmad[
10-Dutifulness to one's maternal uncles and aunts. The Prophet,,
said:"The maternal aunt is like the mother in position."]Al-Bukhaari[
11-Saying kind words. The Prophet,said:"Save yourself from Hell even
by giving half a date in charity, and if you do not find that, then by
saying a kind word."]Al-Bukhaari and Muslim[
12-Fulfilling people's needs. The Prophet,, said:"A man who goes to
fulfill ]the Muslim's[ need, )then he pointed with his finger(, it
will be better for him than making I'tikaaf )staying in seclusion( in
this Masjid of mine for two months."]Al-Haakim[
13-Visiting the sick. The Prophet,, said:"A man who visits an ailing
person will attain the fruitsof Paradise."]Muslim[
14-Maintaining kinship ties. The Prophet,, said:"Kinship ties are
hanging on the Throne, saying, 'whoever keeps ties with me, Allaah
will keep good connection with him; and whoever severs ties with me,
Allaah will sever connection with him.'"]Al-Bukhaari and Muslim[
15-Making Muslims happy. The Prophet,, said:"Whoever meets his Muslim
brother with what he likes seeking to make him happy with it, Allaah
will make him happy on the Day of Resurrection."]At-Tabaraani[
16-Making life easy for people in straitened circumstances. The
Prophet,, said:"A person who makes things easy for an insolvent
person, Allaah will make things easy for him in this life and in the
Hereafter."]Muslim[
17-Showing compassion and mercy to the weak. The Prophet,,
said:"Allaah will be Merciful with those who show mercy to others.
Show mercy to those on earth, and The One in Heaven will show mercy to
you."]Abu Daawood and At-Tirmithi[
18-Reconciling people. The Prophet,, said:"Shall I not inform you of
something more excellent in degree than fasting, prayer and
almsgiving?"The people replied, "Yes, O Messengerof Allaah." The
Prophetsaid:"It is reconciling people."]Abu Daawood and At-Tirmithi[
19-Forbearance, forgiveness, andsuppressing anger. Allaah The Almighty
Says )what means(:}And who restrain anger and who pardon the people -
and Allaah loves the doers of good.{]Quran 3:134[ The Prophet,, said
to Al-Ashajj ibn 'Abd Al-Qays: "You have two qualities that Allaah The
Almighty loves: forbearance and patience."]Muslim[
20-Shaking hands with love and a pure soul. The Prophet,, said:"No two
Muslims meet and shake hands with one another but Allaah will forgive
them before they leave."]Abu Daawoodand At-Tirmithi: Hasan[
21-A smiling face. The Prophet,said:"Smiling at your brotheris charity."
22-Lowering one's gaze from what Allaah The Almighty forbade. The
Prophet,, said:"The unlawful look is one of the poisonous arrows of
Satan, and whoever abstains from it out of fear from Allaah will find
its sweetness in his heart."]At-Tabaraani[
23-Enjoining good and forbidding evil. The Prophet,said:"Whoever sees
evil let him change it by his hand; if he is unable, let him change it
by his tongue; and if he is unable, let him abhor it in his heart and
this is the weakest level of faith."]Muslim[
24-Sitting with righteous and good people. The Prophet,, said:"No
people sit to mention Allaah The Almighty but the angels will circle
them, mercy will shower them, tranquility willdescend upon them, and
Allaah will mention them among those with Him."]Muslim[
25-Preserving one's tongue and private parts. The Prophet,,
said:"Whoever gives me a guarantee to safeguard what is between his
jaws and what is between his legs )his tongue andprivate parts(, I
shall guarantee him Paradise."]Al-Bukhaari and Muslim[

Fathwa - Interaction with Muslim husband and non-mehram non-Muslimlady

Question:
Is it permissible for a married man to be alone in his own home, with
a non-mehram non-Muslim woman who works for him, even if he treats her
as a sister? Would the case be any different if the wife of the
husband did not know about this meeting and was never told? Would it
be permissible if the married man was withanother man and this
non-mehram woman, and having a non-business conversation? Could you
please provide me with some Qu'ranic verses/hadiths as well,and
general advice on how the wife should approach her husband on this
matter?
Answer:
In the Name of Allah, the Gracious, the Merciful
Dear Sister,
Assalamu alaikum,
I pray all is well.
Whether the woman is Muslim or non-Muslim, oryou know about these
meetings or not, it remains impermissible for your husband to be alone
with her. However,if they are accompanied by another man or another
woman, then the situation is no longerkhalwa. However, even in that
scenario, caution should be exercised.
However, considering that your husband is married and that Islamic
marriages are predicatedon mutual respect and honesty, then it remains
imperative that he consult you when he needs to speak to this woman.
If there's a reason to bring her to your home, then he needs to make
sure this is okay with you and he needs to make sure you are present
when this woman visits.
However, it is not okay for your husband to hang out with this woman
just because she works for him. If there's some business matter to
discuss, then that's fine. But this should be done in a business
environment.
Allah Ta'ala says, "Say to the believing men to lower their gaze and
guard their modesty. That is purer for them, and Allah is aware of
what they do. And say to the believing women to lower their gaze and
guard their modesty..." (Surat an-Nur, 24:30-31).
The Prophet, Allah bless him and give him peace, says, "A man and
woman do not remain alone in privacy except that the third amongst
them is shaytan" (Tirmidhi).
Since you're clearly uncomfortable with yourhusband's behavior,
thenyou need to talk to him. Don't condemn him. But do tell him that
you are uncomfortable with these meetings and would like to have the
same consideration applied to you that you apply to him. I'm assuming
that you don't bring non-mahram men into your home. Likewise, your
husband should have the same consideration for you when he interacts
with non-mahram women.
I pray you work things out, emphasizing what ismost pleasing to Allah
and most conducive to the sanctity of your marriage.

Fathwa - Desire to seek high level of Islamic Knowledge vs current Occupation

Question:
I am a convert to Islamas of 1995, alHamdulillah, and a doctor by
occupation. Iam specialising in obstetrics and gynecology, and have
insha'Allah 3 more years full time before I am fully qualified. I have
been married 3 years and we have twochildren together. My husband and
I have begun the path to self improvement and acquisition of our fard
'ain with classes, including those at Sunnipath in fiqh and (for me)
Arabic, since I am limited in my ability to travel with young children
and work etc. Over the last year or so, I have begun to become quite
disillusioned with my work, and began feeling more strongly than
before that I want to seek Islamic knowledge to a (high) level, and be
the best Muslim (wife, mother, person) I can be. Also, I have
increasingly had a desire to learn more so that I can teach my
children their fard 'ain etc. I know that I did not undertake my job
lightly, and that it is a fard kifayah, and I am also blessed with a
husband who is very supportive of this job, but I don't know what to
do. Due to our circumstances, we don't envisage being able to go to an
Arab country for at least a decade to live and study, and so at
present we are limitedto learning from teachers here, as well as
SunniPath. I just keep thinking, of the time I converted, whenI was
given the opportunity to go to al-Azhar to study fiqh and become a
faqih by the organisation I was involved with. I was also concurrently
offered medicine, and chose the latter because it had been my lifelong
dream. I know everything happens for a reason, but I suppose I need
encouragement to continue, if it is the right thing, versus even
stopping, and being a full time mum. Please advise. Jazak Allahu
khayr.
Answer:
In the Name of Allah, Most Compassionate, Most Merciful
Praise be to Allah
Blessings and salutations to our beloved Messenger
Dear Sister,
Assalamu alaikum,
I pray this reaches you ingood health and spirits.
Thank you for sharing this information; nonetheless, I can't makethis
decision for you. Whatever path you take, remember that Allah Most
High does not place upon us a burden greater than we can bear.
Try not to live with regret. You chose the decision that reflected
your lifelong dream. You should learn to accept that decision and see
thebenefit in it. We Muslim women have a definite need for observant,
practicing female Muslimdoctors. There's certainlya lot of good you
can do with your skills and training.
If your heart is simply not in medicine, however, then you have the
freedom to leave the field and stay home with your children. However,
don't live in the past. Instead, look to the future. To that end, you
should make Salat al-Istikhara, then draw up a plan for how you might
pursue your new dream of studying Sacred Knowledge.
With a husband and children to relocate overseas, you will have some
challenges on your hands. But given your training in medicine and the
academic rigor required, I'm sure you're prepared to meet any
challenges that lie ahead.
Again, I am not telling you to finish your medical degree. And I amnot
suggesting that you leave medicine. What I am suggesting is that you
ask Allah to give you contentment and the best of this world and the
hereafter in whatever choice you make.
And Allah knows best.

Fathwa - Difference in way of life in our marriage

Question:
My problem has been hurting me since I got divorced. My husband and I
have had issues since the beginning of our marriage. We disagreed on
many things getting into the marriage like how big the wedding should
be. If getting a ring was the right thing to do. How big should
thehouse we're buying going to be. I know these could be very trivial
issues compared to many disasters in the world and I realize this now
but the point is we entered this marriage with many stresses. I know I
wanted more than what he wanted to give but like any girlin my
position I had many suitors ask for my hand with great offers. I
picked one and hoped he will giveme what I want. We had nikah right
away after the engagement and it lasted for a year before the wedding.
I felt helpless because I was already married and I wondered had I
stayed engaged , would he have grantedme my wishes with much of a
struggle. Wehave a beautiful child now but we are divorced. We kept
having issues from his mother--incredible interference in all of our
affairs...where we live, when we should have a kid, how much money my
husband should spend on me and so forth. My other issue with my
husbandis that I put on hijab right before I met him.We met and got
married. I felt that hijab got me into this mess. Now I'm accepting
the qadar of Allah more that I ever did before and I'm hoping for a
better life.He handled his mother's issues he says but the
remainingissue is how religious Iam. I don't and never smoked or drank
or dated. I alhamdullilah am very pretty and I know that I could do
all of that and have funbut I don't want to. Allah's path is better
that any other. I just can't wear the hijab anymore. I emotionally and
physically suffer when I go out with it. I tried personal and family
counseling to fix this problem but we got nowhere we got divorced at a
time of anger. I asked for the divorce and he gave it to me. Now we
both regret it and want to get back together but the deciding factor
is me wearing hijab. He says that he won't expect much from me but he
needs some minimums and hijab isone of them. I really really
understand his point of view and he has every right to feel that way
but I'm really confused. I told him that I always tried to force
myself to do things for him so we won't destroy this marriage but this
timeI'm having such a hard time and I am not good at explaining my
feelings. He asked me to stay with my parents until I have figured out
what I will do about hijab and based on that he will decide whether we
should stay together or not meaning divorce if I take it off. I am
lost. I don't want tobreak this family and I don't want to suffer
everyday. I pray and ask for guidance believe me and I will continue
to do that butfor the mean time what do I do? I think sometimes why
couldn't he be more reasonable with me. Out of all of his friends he
one of the most strict ones I've met and yet he enjoys his life too. I
feel that my decision will affect my life, his and our son's and it
won't be pretty. I know I must have confused you already and I swear
I'm much more confused than I ever was. Many women don't wear hijab
but they aren't necessarily not religious. He has no faith in me now
and doesn't trust that I can be a good wife. I went through a lot with
himand what got to me the most is how ready he was to divorce me
whenever we had an issue. I hope your answer will guide me a little.
Answer:
In the Name of Allah, Most Gracious, Most Merciful
Dear Sister,
Assalamu alaikum,
Thank you for your question.
Given the seriousness of the situation, I strongly urge you and your
husband to seek marriage counseling.
There are only a few observations I can offer based on what I could
understand of your situation:
1.You and your husband have a child together. You owe it to your child
to consider the impact of a broken home on his future. Areyour and
your husband's issues irreconcilable?
2.You seem to be very conflicted about the purpose and status of
hijab. Hijab is a command from Allah Most High. To make the hijab a
bone of contention between you and your husband is a mistake. Are you
really prepared to sacrifice your marriageover hijab?
3.There are obviously deeper issues than whether or not to wearhijab.
You and your husband appear to have some compatibility issues that
absolutely must beresolved before you goany further.
4.There are valuable lessons that can be learned from this situation.
You and yourhusband need to decide if you can make a fresh start. (I'm
assuming the divorce isnon-finalized). You both need to make the
Guidance Prayerand mutually agree to seek marriage counseling tohelp
you work throughthese issues.
5.You both need to change the way you handle conflict. Threatening
divorce every time an issue crops up is unhealthy and, from a fiqh
perspective, risky.I pray you can work things out.

Ramadan Articles - Sunnahs of Taraweeh Prayer

Ramadaan is an event in which the whole Muslim Ummah participates and
during this month many of us observeQiyaam al-Layl, also known
asTaraaweeh(literally, the break between individual prayers), which is
a Sunnah for both men and women. It is performed after the Isha prayer
up until the end of the night i.e. before the Fajr prayer and prayed
in sets of tworak'aat each.
Taraaweeh has an important place in Ramadaan. To find out why read on:
Its Excellence and Merit from the Qur'aan:
During Ramadaan, we are not only pre-occupied with our daily
activities but are also subjected to hunger and thirst, and so
naturally at the end of the day we become tired and cherish the
prospect of a good nights rest! However, in the Qur'aan Allah commends
those who observe the night prayer and He exhorts the believers
towards it,"Verily the rising by night(for Tahajjud prayer) is very
hard and most potent and good for governing (the soul) and most
suitable for (understanding) the Word (of Allaah)"[Soorahal-Muzzammil
(73):6]
From the Sunnah
"And whoever stands (in prayer) in Ramadan out of sincere faith and
hoping for a reward (from Allah) then all his previous sins will be
forgiven."[1]
In this Hadeeth the Prophet salla allahu alaihe wa-sallam wanted us to
earn this great reward, encouraging us towards taraaweeh. His
statement,"out of sincerefaith hoping for a reward.."suggests that
inorder to get reward one must purify his niyyah (intention) to
perform this act of worship.
Praying Taraaweeh in Congregation
"It is allowed to pray taraaweeh of the month of Ramadan in a
congregation just as it is allowed to pray them on an individual
basis. The majority of scholars, however prefer to pray them in
congregation." [2]
Aa'ishah reported that: "Allah's Messenger salla allahu alaihe
wa-sallam went out in the middle ofthe night and prayed in the mosque,
and the people prayed behind him, then in the morning people spoke
about it. Then a large number gathered (the second night), and he
prayed and they prayed behind him, then the people spoke about it in
the morning. On the third night the mosque was crowded, so Allah's
Messenger salla allahu alaihe wa-sallam came out and could not
accommodate the number of people, but heonly came out for the morning.
Then when he finished the morning prayer he turned to the people
repeated the Shahaadah and said:'Indeed your presence was not hidden
from me, but I feared that it wouldbe made obligatory uponyou and that
you would not be able to mange it.'[3] So Allaah's Messenger salla
allahu alaihe wa-sallam passed away and the situation remained like
that."
When Prophet salla allahu alaihe wa-sallam was taken by Allaah, the
Sharee'ah had been completed and this fear had ceased (i.e. that
Taraaweeh would be made obligatory) and so it remained prescribed
incongregation - since the reason preventing it had ceased.
Tarteel - recitation in slow, rhythmic tones
It was the practice of the Prophet salla allahu alaihe wa-sallam to
reciteone verse at a time, pausing after every verse. He used to
recite the Qur'aan in slow, measured, rhythmic tones as Allaah had
instructed him, not raising or hurrying, rather; his was "a recitation
clearly distinguishing each letter," [4] so much so that he would
recite a soorah in such slow rhythmic tones that it would be longer
than it would seem possible." [5]
The Length and Beauty ofthe Prayer
There are a number of Ahadeeth which mentionhow the Prophet would
sometimes exceedingly lengthen his recitation ina single rak'ah, so it
is not surprising when 'Abdullah ibn Mas'ood said: "I prayed with the
Prophet salla allahu alaihe wa-sallam one night and he carried on
standing for so long that I was struck by a wrong idea." He was asked,
"What was this idea?" He said, "I thought I would sit down and leave
the Prophet salla allahu alaihe wa-sallam" [6]
And in another narration we learn that the Messenger salla allahu
alaihe wa-sallam recited Soorat al-Baqarah (286 verses), an-Nisaa'
(176 verses) and Aal-lmraan (200 verses) all in one standing. [7] Just
imaginethat! How long does it take to recite just half of Soorat
al-Baqarah: then all of it, then Soorat an-Nisaa' etc!! And remember
the Prophet salla allahu alaihe wa-sallam recited in a 'slow, rhythmic
style' and then he would go into Rukoo' and Sujood. He salla allahu
alaihe wa-sallam used to make his Qiyaam (standing), hisRuku, his
standing after rukoo', his sujood, and his sitting between the two
sajdahs, nearly equalin length. [8] When 'Aa'isha asked why he salla
allahu alaihe wa-sallam offered such an unbearable prayer; which
caused his feet to swell due to the prolonged standing, he humbly
replied:"Should I not be a thankful servant?"[9]
It is not being said that the Taraaweeh prayer offered in congregation
must be as long as this, but on mere reflection does it not leave much
to be questioned and sought when we compare our sad state of affairs
today? What has befallen Muslims these days? In their Salaah and
Qiyaam is fast recitation of the verses of the Qur'aan and hurried
movements which hardly resemble the Ruku, Sujood and other positions
in Salaah - what benefits can we possibly hope to secure by neglecting
the Sunnah?
Best Time for Taraweeh:
The majority of mosques hold taraweeh prayer after salaat al-Ishaa,
and by doing so they are ableto accommodate the varying needs and
conditions of those who attend, (i.e. amongst them there may be the
weak, sick, old etc.) attract more people due to the convenient
earlier timing which in turn encourages families to bring along their
younger children and those being only a few ofthe benefits. Therefore
it is good thing and we know lslaam does not impose any hardships.
However if you are praying taraaweeh at home, then it is worth knowing
that it is best to delay the taraaweeh prayer to the last third
portion of the night. Allah's Messenger salla allahu alaihe wa-sallam
said:"The nearest that a slave comes to his Lord is during the middle
of the later portion of the night.If you can be among those who
remember Allaah, the Exalted One, atthat time then do so."[10]
Also, once when 'Umar ibn al-Kattaab went out during Ramadaan and saw
the people praying taraaweeh, he commented, "prayer at the time when
they sleepis better than at the time when they are praying it." Since
the people usedto pray in the early part of the night. [11]
Know also dear reader; that it is the time when Allaah descends to the
lowest Heaven during thelast third of the night, inquiring (though He
knows everything).
"[Is there anyone] who invokes Me, so that I may respond to his
invitation?[ls there anyone] who asks Me, so that I may grant him his
request? [Isthere anyone] who seeks My forgiveness, so that I may
forgive him?" [12]
Laylatul-Qadr:
We are encouraged to exert our efforts even further; towards the end
of Ramadaan while seeking out Laylatul-Qadr. 'Aa'isha reported that
Allah's Messenger salla allahu alaihe wa-sallam used to exert himself
in devotion during the last ten nightsto a greater extent than at any
other time. [13]
Allah's Messenger salla allahu alaihe wa-sallam said:"Whoever stands
[in prayer] in Lailatut Qadr out of Eemaan and seeking reward, then
his previous sins are forgiven."[Bukhari and Muslim]
Moderation:
As with all aspects in lslaam, moderation and consistency are the
cardinal words - avoidingthe two extremes i.e. negligence and
excessiveness, and this is the correct position. He salla allahu
alaihe wa-sallam said:"The deeds of anyone of you will not save you
(from the hell fire)."They said, 'Even you (will not be saved by your
deeds) O Messenger of Allaah?" He said,"No, even I (will not be saved)
unless and until Allaah bestows His Mercy on me. Therefore, do good
deeds properly. Sincerely and moderately, and worship Allaah in the
forenoon and during a part of the night and always adopt amiddle
moderate, regularcourse whereby you will reach your target (i.e.
paradise)."[14]
Allah has ordained the compulsory prayer, after which the most
excellent prayer is the night prayer[15] and that which I have
mentioned regarding its characteristics is applicable in every prayer-
whether compulsory or voluntary (i.e. such as Taraaweeh). It is not
possible for us to perform prayer as it should be performed, or even
approach it, unless we know the detailed description of the Prophet's
(sallallahu alaihi wa-sallam) prayer. [16] I hope that the
significance of the Taraaweeh prayer has been correctly established
and I pray that it's a benefit to all those rushing to fulfill
hiscommand."Pray as you have seen me praying."[l7]
FOOTNOTES:
1. Saheeh AL- Bukhari (eng. Tran. Vol.2, p. 126,no.227)
2. Fiqh us-Sunnah (v.2, p.28). It is preferred for women to pray at home.
3. Saheeh - Related by al-Bukhari from Urwah (eng, trans. Vol.3,
p.127, no.229) and Muslim from Aaisha' (eng. Trans.
Vol.1, p.367, no.1667). Note that this Hadeeth is a proof that
performing the Taraweeh prayer in congregation was a
Sunnah of the Prophet which Umar later revived and it was not a new
practice which he inventedas many claim.
4. Related by Ibn al-Mubaarak in Az-Zuhar [162/2 from al Kawaakib575]
Aboo Dawood and Ahmed with a saheeh isnad.
5. Related by Muslim and Malik.
6. Saheeh related by al-Bukhari (eng. Trans. v.2, no.236) and Muslim.
7. Saheeh related by Muslim (eng. Trans. V.1, no. 1697) and Nasaa'ee.
8. Related by al-Bukhari (eng. Trans. vol. 1, Pg. 424 no.766) and
Muslim (eng. Trans. vol.1 Pg.250 no.953).
9. Related by Bukhari (eng. Trans. vol.2 Pg. 129 no.230)
10. Related by at-Tirmidhee, an Nisa'ee & al-Haakim: al Mishkat 1229.
11. Related by al-Bukhari (eng. Trans. vol.3 Pg.126 no.227).
12. Bukhari (eng. Trans. v.2 #.246), Muslim (eng. Trans. V1 # 165/7).
13. Releted by Muslim (eng. Trans.vol.2 Pg.576, no.2644)
14. Related by al-Bukhari (eng. Trans. v.8, #..470) from Aboo Hurayrah.
15. Related by Muslim from Aboo Hurayrah.

Ramadan Articles - Fasting According to the Quran

Believers! Fasting is enjoined upon you, as it was enjoined upon
thosebefore you, that you become God fearing.Quran 2:183
Fasting is for a fixed number of days, and if one of you be sick, or
if one of you be on a journey, you will fast the same number of other
days later on. For those who are capable of fasting (but still do not
fast) there is a redemption: feeding a needy man for each day missed.
Whoever, voluntarily, does more good than is required, will find it is
better for him; and that you should fast is better for you, if you
only know.Quran 2:184
During the month of Ramadan the Qur'an was sent down as a guidance to
the people with clear signs of the true guidance, and as the Criterion
(between right and wrong). So those of you who live to see that month
should fast it, and whoever is sick or on a journey should fast the
same number of other days instead. Allah wants ease and not hardship
for you so that you may complete the number of days required, magnify
Allah for what He has guided you to, and give thanks to Him.Quran
2:185
1.Like most other injunctions of Islam those relating to fasting were
revealed gradually. In the beginning the Prophethad instructed the
Muslims to fast three days in every month, though this was not
obligatory. When the injunction in the present verse was later
revealed in 2 A.H., a degree of relaxation was introduced: it was
stipulated that those who did not fast despite their capacity to
endure it were obliged to feed one poor person as an expiation for
each day of obligatory fasting missed (see verse 184). Another
injunction was revealed later (see verse 185) and here therelaxation
in respect of able-bodied persons was revoked. However, for the sick,
the traveler, the pregnant, the breast-feeding women and the aged who
could not endure fasting, the relaxation was retained.
(See Bukhari, `Tafsir al-Qur'an', 25; Tirmidhi, 'Sawm', 21; Nasa'i,
`Siyam', 51, 62, 64; Ibn Majah, `Siyam', 12; Ahmad b. Hanbal, Musnad,
vol. 3, p. 104; vol. 4, pp. 347 and 418; vol. 5, p. 29 - Ed.)
2.This act of extra merit could either be feedingmore than the one
person required or both fasting and feeding the poor.
3.Here ends the early injunction with regard to fasting which was
revealed in 2 A.H. prior to the Battle of Badr. The verses that follow
were revealed about one year later and are linked with the preceding
verses since they deal with the samesubject.
4.Whether a person should or should not fast while on a journey is
left to individual discretion. We find thatamong the Companionswho
accompanied the Prophet on journeys some fasted whereas others did
not; none objected to the conductof another. The Prophethimself did
not always fast when traveling. On one journey a person was so
overwhelmed by hunger that he collapsed; the Prophet disapproved when
he learned that the man had been fasting. During wars the Prophet used
to prevent people from fasting so that they would not lack energy for
the fight. It has been reported by 'Umarthat two military expeditions
took place in the month of Ramadan. The first was the Battle of Badr
and the second the conquest of Makka. On both occasions the Companions
abstained from fasting, and, according to Ibn 'Umar, on the occasion
of the conquest of Makka the Prophet proclaimed that people should not
fast since it was a day of fighting. In other Traditions the Prophet
is reported to have saidthat people should not fast when they had
drawn close. to the enemy, since abstention from fastingwould lead to
greater strength.
(See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and
209; Darimi, `Sawm', 41;Muslim, `Siyam', 92; Nasa'i, `Siyam', 47;
Bukhari, `Maghazi', 71; Muslim, `Siyam', 102; Ahmad b. Hanbal, Musnad,
vol. 3, pp. 21, 35, .46; Tirmidhi, 'Sawm', 18; Nasa'i, `Siyam', 52;
Bukhari, `Jihad', 29; Muslim, `Siyam', 98; Abu Da'ud, 'Sawm', 42;
Muslim, `Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad, vol. 2, 99;
Tirmidhi, 'Sawm', 19 - Ed.)
The duration of a journey for which it becomes permissible for a
person to abstain from fasting is not absolutely clear from any
statement of the Prophet.
(cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasa'i, `Siyam',
54, 55; Malik, Muwatta', `Siyam', 21, 27 - Ed.)
In addition the practiceof the Companions was not uniform. It would
seem that any journey which is commonly regarded as such, and which is
attended by the circumstances generally associated with traveling,
should be deemed sufficient justification for not fasting.
Jurists agree that one does not have to fast on the day of commencing
a journey;one may eat either at the point of departure or after the
actual journey has commenced. Either course is sanctioned by the
practice of the Companions. Jurists, however, are not agreed as to
whether or not the residents of a city under attack may abstain from
fasting even though they are not actually traveling. Ibn Taymiyah
favors thepermissibility of abstention from fastingand supports his
view with very forceful arguments.
5.This indicates that fasting need not be confined, exclusively,
toRamadan. For those who fail to fast during that month owing to some
legitimate reason God has kept the door of compensation open during
other months ofthe year so that they need not be deprived of the
opportunity to express their gratitude to Him for His great bounty in
revealing theQur'an.
It should be noted here that fasting in Ramadanhas not only been
declared an act of worship and devotion and a means to nourishpiety
but has also been characterized as an act of gratefulness to God for
His great bounty of true guidance in the form of the Qur'an. In fact,
the best way of expressing gratitude for someone's bounty or
benevolence is to prepare oneself, to the best of one's ability, to
achieve the purpose forwhich that bounty has been bestowed. The Qur'an
has been revealed so that we may know the way thatleads to God's good
pleasure, follow that way ourselves and direct the world along it.
Fasting is an excellent means by which to prepare ourselves for
shouldering this task. Hence fasting during the month of the
revelation of the Qur'anis more than an act of worship and more thanan
excellent course of moral training; it is alsoan appropriate form for
the expression of our thankfulness to Godfor the bounty of the Qur'an.

Biographies - Maulana Tariq Jamil

MaulanaTariq Jamilis a well known scholar from Pakistan. He was born
to a fudel lord (famous but unkown to us) and his parents had
aspirations for him to become a doctor. After matriculation
(secondary school), he attended college in the city of Lahore. Here
he resided in hostel with some friends. One of the residents would
approach Maulana and talk to him about tabligh,however Maulana would
kick him out of the room.
There was also a disabledperson who lived in the hostel and Maulana
was touched and inspired by the dedication and devotion this person
would show in attendingSalah, despite living on the fourth floor. As
a consequence he first went to Jamaat for 3 days, and then spent more
time in Jamaat. After completing a periodof four months in
Jamaat,Maulana decided to leavehis medical studies and enrol for the
Alim course at Raiwind Madrassah. Asa result of leaving his medical
studies his parents disowned him. After 10 years of study Maulana
graduated as anAlim.
He has travelled accross the world to deliver speeches and has touched
the hearts of many, including Saeed Anwar, Junaid Jamshed and Yousuf
Youhana. Very recently (March 2010) Maulana suffered aheart attack
though he is recovering well at this moment in time.
May Allahgive long life and good health to MaulanaTariq Jamilin order
that the Ummah continue to benefit from him.

Biographies - Shaykh Husain Abdul Sattar

Shaykh Husain [may Allahpreserve him] was born in Chicago (USA) in
1972. After completing his primary education at schools in his
hometown near Chicago, he joined the University of Chicago where he
studied Biology, Arabic and Islamic Civilization. It wasduring this
period that he began his study of sacred knowledge, studying Arabic
grammar(nahw), Hanafi Fiqh and Usul al-Fiqh under ulama(scholars) in
Chicago. In 1994 Shaykh Husain also began training in tasawwuf
(Islamic spirituality) under Shaykh Zulfiqar Ahmad, one of the leading
shaykhs of tasawwuf.
After obtaining his undergraduate degree, Shaykh Husain enrolled in
the Pritzker School of Medicine at the University of Chicago. Along
with his medical studies, he continued his studies of sacred
knowledge. In his final year he took leave from medical school to
focus on his religious studies, traveling to Syria and then Pakistan,
where he studied a traditional curriculum for a number of years under
some of their greatest scholars.
Throughout his years of study, Shaykh Husain continued his training
under Shaykh Zulfiqar Ahmad. He was blessed with the close company of
his Shaykh, learning the science of the purification of the heart. The
deep taqwaand firm adherence to the sunnah and Shariah that
characterized his teacher were eventually transferred to the student
and Shaykh Husain was formally authorized in tasawwuf by Shaykh
Zulfiqar in July2001.
Shaykh Husain has completed medical school and currently works as a
Physician at the University of Chicago Hospitals. During his free
time, he teaches and lectures across the UnitedStates on various
subjectsof Islamic knowledge, including purification of the soul.
Shaykh Husain is presently engaged in editing and publishing the
translations of his teacher's books into English. In addition, he is
completing his own written works including the popular series,
"Fundamentals of Classical Arabic" and a manual on Hanafi fiqh
entitled, "The Stairs to Bliss." [forthcoming]

Biographies - Mufti Abdool Kader Hoosen

Mufti Abdool Kader Hoosen is the resident Mufti of Channel Islam
Internationalwhich is an extremely well known and successful radio
station. The current radiocoverage spans across 65 countries across
three continents. (Africa, Europe, Arab Peninsula – also available
over the internet).
Mufti Abdool Kader Hoosen:
"I was born in Heidelberg, Gauteng, South Africa on the 20th April
1957. After studying at the primary school in Heidelberg, my parents
Ismail and Halima Hoosen(Rahmatullahi Alayhim) motivated me to start
memorizing the Quraan Shareef. Thus I started myHifz in 1968 and
completed in 1970 under the tutorship of Hafiz Ebrahim Limalia.
In 1974, I pursued my Islamic studies in Karachi,Pakistan, as I wanted
to know what is the meaning of the Noble Quraan. Alhamdulillah, I
graduated in 1980 at Jamia Farooqia Karachi,Pakistan. In 1990 I
completed my MA with distinction at the Rand Afrikaans University in
Islamic studies.
I always yearned to teachat a Darul Uloom and in January 1981, I
started teaching at Darul Uloom Newcastle. The portfolios I held there
was vice principle, Mufti and Senior Lecturer on Tafseer, Quraan and
Hadith etc. After staying for 20 years in Newcastle,I joined Cii in
January 2001 as a resident Mufti. My wife, Fathima is a great
inspiration for me."
Some talks delivered by Mufti Abdool Kader Hoosen's can be heard and
downloaded from the Edarswebsite, whilst his radio programmes are
frequently aired on Cii. May Allahswt give good health and long lifeto
Mufti Abdool Kader Hoosen in order that the ummah continue to benefit
from his talks and knowledge. Ameen.

The obligation of differing from the non-Muslims

Allaah, the Most High, has granted the Muslims a comprehensive set of
rules)Sharee'ah( that cover all religiousand worldly matters. He made
happiness both in this world and in the Hereafter contingent on
working according it and adhering to its guidance. Allaah The Most
High Says )what means(:"Whoever follows My guidance will neither go
astray ]in the world[ nor suffer ]in the Hereafter[."]Quran 20: 123[
Allaahalso Says )what means(:"Whoever follows My guidance – there will
be no fear concerning them, nor will they grieve."]Quran 2: 38[
This Sharee'ah is the straight and correct way, which is the way of
those on whom Allaah has bestowed His Grace such as His Prophets, the
sincere, the martyrs, and the righteous. Anything other than this is
the way of those who have earned the wrath of Allaah such as the Jews,
the Christians and the polytheists.
In every Rak`ah )unit( of your prayer, you invoke Allaah to showyou
the straight path and keep you away from the path of those who have
earned His wrath and those who have gone astray. You do this because
you recite chapter Al-Faatihah. This recitation in every Rak`ah is one
of the pillars of Salaah )the prayer(. Therefore, you should reflect
on this Du`aa')supplication(, its objectives and its positive results.
First and foremost, it implies following Allaah's Messengerand
adhering to the Law of Allaah concerning acts of worship, business
transactions, morals and inward and outward manners. It also entails
differing from the disbelievers with regardto their specific acts of
worship, business transactions, morals, and manners. This is because
imitating them outwardly leads to loving them inwardly. Therefore, the
Quran and the Sunnah are replete with evidences that command the
Muslims to differ from the disbelievers and forbid imitating them in
order to keep the Muslims away from all harmful matters. This is
because the actions of the unbelievers are false and only for show,
their endeavours are misleading and their end is certain destruction.
Consequently, all the actions and affairs of a disbeliever are
blighted and fruitless. Allaah, Most High Says )what means(:"But the
disbelievers – their deeds are like a mirage in a lowland which a
thirsty one thinks is water until, when he comes to it, he finds it is
nothing."]Quran 24: 39[
Allaah also Says )what means(:"The example of those who disbelieve in
their Lord is ]that[ their deeds are like ashes which the wind blows
forcefully on a stormy day."]Quran 14: 18[
Although Allaah has warned us severely against following the way of
the disbelievers, He knew that this would happen as His
Messengerreported that Allaah has decreed this accordingto His
Knowledge. Al-Bukhaari and Muslimreported on theauthority of Abu
Sa`eed al-Khudrithat the Messenger of Allaahsaid:"You will follow the
errors of your predecessors so completely and literally that if they
should go into the hole of a lizard, you would follow them."The people
asked:"O Messenger of Allaah! Do you mean )by 'your predecessors'( the
Jews and the Christians?"Hereplied:"Who else?"
Abu Hurayrahnarrated that the Messenger of Allaahsaid:"The Hour will
not come until mynation will follow completely andliterally the errors
of the previousnations." The people asked: "O Messenger of Allaah! Are
you referring to )the people of( Persiaand the Romans?" Hereplied: "Is
there other than these?"]Al-Bukhaari[
Therefore, Allaah's Messengerreported that his nation will follow the
Jews and the Christians, who are the People of the Book, as well as
the people ofPersia and the Romans. Allaah's Messengerforbade
imitating all of them.
Despite the fact that hetold us that his nation would imitate the
errors of the disbelievers, healso stated that a group of his nation
will firmly adhere to the truth until the Hour comes. Healso said that
Allaah wouldmake it such that the Muslim nation would not unanimously
agree on falsehood. Also, heassured us that Allaah frequently raises
certain persons for the sake of His religion whom He uses and appoints
for obeying Him.
As a result, it becomes clear fromthe authentic narrations of the
Prophetthat there will be a group of people who follow and adhere to
his guidance, the religion of Islam. On the other hand, some Muslims
will deviate to the doctrines of the religion ofthe Jews or that of
the Christians.Such deviation is made alluring by Satan. That is why a
servant of Allaah is commanded to ask Allaah to guide him to the
straight path, which is far away from Christianity and Judaism.
The wisdom behind the prohibition of imitating the disbelievers and
commanding us differ from them is so clear. This is because imitating
them outwardly leads to imitating them inwardly which in turn results
in resembling them in their morals and actions. However, being
different from them outwardly leads to differingfrom them inwardly,
which in turn leads to being so completelydistinct from them that one
is rescued from the causes of the wrath of Allaah. Being distinguished
also saves one from going astray and leads to being directed to the
way of guidance and the pleasure of Allaah.
Today many Muslims, both men and women, imitate the disbelievers in
their manners of speaking, dressing, appearance and in so many other
areas that time does not allow me to enumerate them.
Among these aspects is the shaving of beards and growing moustaches.
Allaah's Messengercommanded trimming the moustache and allowing the
beard to grow in a generous manner, thus being distinct from the
disbelievers who shave their beards and grow their moustaches.
Wearing the beard is a symbol of a man's handsomeness and dignity.
Therefore, when he becomes old his attraction remains due to the
existence of the hair of his beard. In contrast, the one who disobeys
Allaah's Messengerby shaving it will have a distorted face devoid of
any beauty when he becomes old. The habituation and blind imitation of
these people lead them to misjudging a bad thing as good and vice
versa. What we say to those people, may Allaah guide us and them, is:
You must repent and return to the truth, for returning to the truth is
far better than continuing with falsehood. The Sunnah of
Allaah'sMessengerhas become clear to you and you have been commanded
to obey and follow in his footsteps.
Allaah Says )what means(:"There has certainly been for you in the
Messenger of Allaah an excellent example."]Quran 33: 21[ Therefore you
have to adhere to his Sunnah and not to change it, despite the great
number of Muslims who neglect it.
The disbelievers are also imitatedin certain acts of worship, such as
building up the areas around graves and making them places of
visitation and worship. Allaah'sMessengersaid:"May Allaah's curse be
on the Jews and the Christians, for they build places ofworship at the
graves of their Prophets."
Healso said:"If any righteous man dies amongst them, they would build
a place of worship athis grave and make pictures of him to place
therein; they are theworst creatures in the sight of Allaah."
These sayings of the Prophetreveal that exaggeration with regard to
graves leads to the gravest shirk, or polytheism, which is obvious to
everybody. Allthis is owing to imitating the Jews and the Christians.
Other forms of imitation are celebrating polytheistic and innovated
days such as the Prophet's birthday and those of presidents and kings.
Celebrating these occasions may be for only one day such as, Mother's
Day, Valentine's Day, birth days and soon, but still all these
celebrations came to the Muslims from the disbelievers. In Islam,
there are only two days of feasts: the Day of Fitr, or ending the fast
of Ramadan, and the Day of Adh-haa)sacrifice(. Celebrating any day
other than these two is Bid`ah)an innovation( in the religion, and
imitation of the disbelievers. Muslims should be mindful of thisand
not be lured by the great number Muslims participating in these sinful
events. Such people either do not know the ruling of Islam concerning
it and celebratethese days due to ignorance, or know the ruling of
Islam and celebrate them despite that. The sin of the latter class is
of course,much greater. I seek refuge with Allaah from the outcast
Satan. Allaah Says )what means(:"There has certainly been for you in
the Messenger of Allaah an excellent example for anyone whose hope is
in Allaah and the Last Day and]who[ remembers Allaah often."]Quran 33:
21[

Ingratitude towards parents

"Say not to them a word of contempt, nor repel them, but address them
in terms of honour."]Quran 17:23[
In Islam, it is obligatory for us to show kindness, respect, and
obedience to our parents. The position of parents, and the mutual
obligations and responsibilities, havebeen addressed in Islam in great
detail. In fact, kindness and obedience is so strongly emphasizedthat
Allaah has linked showing gratitude to one's parents with showing
gratitude to Allaah. In the Noble Quran, Almighty Allaah Says )which
means(:
"And We have enjoined on man)to be good( to his parents: in travail
upon travail did his mother bear him, and in years twain was his
weaning: )hear thecommand(, "Show gratitude to Me and to your parents:
to Me is)your final( return."]Quran 31:14[
Sadly, we are living in a time where children speaking disrespectfully
to their parents and about their parents, is the norm rather than the
exception. However, Islam places great emphasis on respectful and
considerate behaviour to even our enemies, so to not uphold the
obligations laid down by Allaah to our parents is actually one of the
major sins.
In the Quran
Let's see what the Quran says about parents."This is the Book; in it
is guidance sure, without doubt, to those who fearAllaah."]Quran 2:02[
Treat parents with honour and speak to them graciously and with humility
Allaah Says )which means(:
"Your Lord hath decreed that youworship none but Him, and that you be
kind to parents. Whether one or both of them attain old age in your
life, say not to them aword of contempt, nor repel them, but address
them in terms of honour. And, out of kindness, lower to them the wing
of humility, and say: My Lord! Bestow on them Your Mercy even as they
cherished me in childhood."]Quran 17:23[
Be grateful to parents but do not obey them if they strive to make you
associate anything with Allaah
Allaah also Says )which means(:
"...Be grateful to Me and to both your parents; to Me is the eventual
coming. But if they strive to make thee join in worship with Me things
of which you have no knowledge, obey them not; yet bear them company
in this life with justice)and consideration(, and follow the way of
those who turn to Me)in love(: in the end the return of you all is to
Me, then will I informyou of what you did."]Quran 31:15[
These verses make it clear that we must honour our parents, appreciate
their sacrifices and efforts for us, and do our best for them. This is
required regardless of whether they are Muslims or not.
Be good to parents and everyone whom you meet
The Quran states )which means(:
"Worship Allaah, and join not anypartners with Him; and do good- to
parents, kinsfolk, orphans, those in need, neighbours who are near,
neighbours who are strangers, the companion by yourside, the wayfarer
)ye meet(, and what your right hands possess: For Allaah loves not the
arrogant,the vainglorious."]Quran 4:36[
If the Quran tells us to be good to a stranger, then how can we even
think of disrespecting our parents?
Hadeeth
Let's see what Prophet Muhammadsaid aboutparents in the authentic
Hadeeth )narrations(. Almighty Allaah Says)which means(:"Whatsoever
the Prophet gives you, take it andwhatsoever he forbids you, refrain
from it."]Quran 59:7[
Undutifulness to parents is a major sin
Anasnarrated from Prophet Muhammadabout the major sins. He)the
Prophet( observed:'Associating anyone )or anything( with Allaah,
undutifulness to parents, killing aperson and false
utterance.']Muslim[
One of the dearest deeds to Allaah is being good and dutiful to parents
'Abdullaah Ibn Mas'oodnarrated: I asked the Prophet"Which deed is
thedearest to Allaah?" He replied,"To offer the prayers at their early
stated fixed times." I asked,"What is the next )in goodness(?" He
replied, "To be good and dutiful to your parents"]Al-Bukhaari[
Being dutiful to parents is one of the keys to enter Paradise
Abu Hurayrahreported Prophet Muhammadas saying:Let him be humbled into
dust; let him be humbled into dust; let him be humbled into dust. It
wassaid: O Allaah's Messenger, who ishe? He said: He who
accompanieseither of his parents during their old age or one of them,
but he does not enter Paradise )by beingundutiful to them(.]Muslim[
Acts of kindness we can do for our parents after their death
A man of the tribe of Salamah came to ProphetMuhammadand said:'O
Apostle of Allaah! Is there any kindness left that I can do to my
parents after their death?' He replied: 'Yes, you can invoke blessings
on them, forgiveness for them, fulfill their promises and pledges )to
do righteous deeds(, maintain ties with kinfolkfor the mere reason of
being dutiful to them )i.e. parents(, andhonour their friends.']Abu
Daawood[
The High Status given to Mothers
A man came to the Prophetand asked him for permission to fight Jihaad.
The Prophetasked him if he had a mother, and when he replied
affirmatively, hesaid,"Stay with her, for Paradise is at her feet
)i.e. she is the way leading to it(."]Ahmad[
Summary
Sometimes we may take our parents for granted and overlook their
importance. As Muslims, we should constantly be alert to guard
ourselves from sins; however, are we guarding ourselves from one of
the biggest major sins? Are we honouring and respecting our parents
asper their right? Or are weneglecting one of the dearest deeds to
Allaah?
Right now the choice is ours!
We ask Allaah the Most High, the All-Powerful, to teach us that which
will benefit us, and to benefitus by that which we learn.

Dought & clear - Can the husband’s cheating be justified by blaming his wife for refusing intimacy with him?

If a husband cheats on his wife, can he blame his wife for his sin or
be partially blamed? Not to say that they did not have intercourse for
months or so, but refrained from sexual intimacy for a much shorter
time (such as a week or more weeks, past the time the menstrual time
has ended and intimacy is possible but has not occurred for whatever
reason). Can he justify his actions by saying that she will get the
sin because he did not fulfill his desires? Can at any point the wife
be blamed, if it is a long period of time since sexual intimacy?
Praise be to Allah.
One of the worst things that the one who has been disobedient towards
Allah can do is trying to justify his sin by referring to something
that is worse than it and trying to justify his transgression of the
sacred limits by making up excuses when he knows that the truth of the
matter is that he was overcome bydesires, by his nafs (self) that
prompts him to do evil, lust that he could not control and a conscious
decision to commit this action.
And he does this at the time when what the onewho has committed an
action that is contrary toIslam should do is hastento admit his
shortcomings and ask Allah for forgiveness. Allah, may He be glorified
and exalted, loves for His slave who has slipped up and falleninto the
mire of immoralactions to hasten to regret it and turn to his Lord,
may He be glorified, and admit what he has done, then ask Allah, may
He be glorified and exalted, to forgive him, help to do righteous
deeds and protect him from evil deeds. Allah, may He be glorified and
exalted, says (interpretation of the meaning):
"And turn in repentance and in obedience with true Faith (Islamic
Monotheism) to your Lord and submit to Him, (in Islam), before the
torment comes upon you, then you will not behelped"
[az-Zumar 39:54]
"And those who, when they have committed Fahishah (illegal sexual
intercourse etc.) or wronged themselves with evil, remember Allah and
ask forgiveness for their sins; - and none can forgive sins but Allah
- And do not persist in what (wrong) they have done, while they know"
[Aal 'Imraan 3:135].
We may ponder the story of our father Adam (peace be upon him) and how
he hastened to admit his sin and take responsibility for what he had
done and for his shortcomings. Allah, mayHe be exalted, says
(interpretation of the meaning):
"They said: "Our Lord! We have wronged ourselves. If You forgive us
not, and bestow not upon us Your Mercy, we shall certainly be of the
losers"
[al-A 'raaf 7:23].
So Allah, may He be glorified and exalted, rewarded him by accepting
his repentance and forgiving him, by His grace. Allah, may He be
glorified, says (interpretation of the meaning):
"Then Adam received from his Lord Words . And his Lord pardoned him
(accepted his repentance). Verily, He isthe One Who forgives (accepts
repentance), the Most Merciful"
[al-Baqarah 2:37].
This is a good example for all of us; we should remember the grace
andkindness of Allah, and we should put our trust in Him acknowledging
our sins and our wrongdoing towards ourselves, and we should hasten to
repent as Allah, may He be glorified and exalted, says (interpretation
of the meaning):
"If they (hypocrites), when they had been unjust to themselves, had
come to you (Muhammad SAW) and begged Allahs Forgiveness, and the
Messenger had begged forgiveness for them: indeed, they would
havefound Allah All-Forgiving(One Who accepts repentance), Most
Merciful"
[an-Nisa' 4:64].
As for the accursed Iblees, he persisted in hisdisobedience and did
not admit his shortcomings; rather he tried to pin the blame onothers
and he argued about his reasons for going against the command of
Allah, may He be glorified and exalted, as Allah tells us
(interpretation of the meaning):
"(Allah) said: 'What prevented you (O Iblees) that you did not
prostrate, when I commanded you?' Ibleessaid: 'I am better than him
(Adam), You created me from fire, and him You created from clay.'
(Allah) said: '(O Iblees) get down from this (Paradise), it is not for
you to be arrogant here.Get out, for you are of those humiliated and
disgraced.'"
[al-A'raaf 7:12-13].
On the other hand:
It is not permissible for the wife to try to justify her disobedience
by forsaking her husband's bed with made-up excuses. Marital
intimacyis a confirmed right and there is a stern warning against
wives who fall short in that regard. The Prophet (blessings and peace
of Allah be upon him) said: "If a man calls his wife to his bed and
she does not come to him, and he goes to sleep angry with her,
theangels will curse her until morning."
Narrated by al-Bukhaari (3237) and Muslim (1436).
This is a stern warning to every wife who refuses to share her
husband's bed for any reason other than a legitimate shar'i excuse
such as menses, nifaas (postpartum bleeding) or sickness. If she
refusesfor several weeks, then the sin is greater and more abhorrent,
and sheis required to repent and seek forgiveness, and also ask her
husband to forgive her, so as to turn over a new leaf and to create a
calm and happy family atmosphere in the home, filled with
tranquillity, respect and fulfilment of rights and duties.
And Allah knows best.

Dought & clear - If water reaches his throat because of rinsing his nose when fasting

Does my fast break if water runs down the back of my throat when i
clear my nose in wudoo?.
Praise be to Allaah.
Firstly:
The fasting person is forbidden to go to extremes in rinsing his nose,
because the Prophet(peace and blessings of Allaah be upon him) said to
Laqeetibn Sabirah (may Allaah be pleased with him): "Do wudoo' well,
make the water run in between your fingers and toes, and go to
extremes in rinsing the nose, unless you are fasting." Narrated by Abu
Dawood (142) and al-Tirmidhi (788); classedas saheeh by al-Albaani
inSaheeh al-Tirmidhi.
This hadeeth indicates that one should avoid going to extremes in
rinsing the nose when fasting, so that the water will not
inadvertently enter the fasting person's body.
Secondly:
If the fasting person rinses his mouth or nose and some of the water
goes down into his throat without him intending it to, that doesnot
break the fast, because Allaah says (interpretation of the meaning):
"And there is no sin on you concerning that in which you made a
mistake, except in regard to what your hearts deliberately intend"
[al-Ahzaab 33:5]
This person did not deliberately intend to dothat which invalidates
the fast, so his fast is still valid.
Seeal-Sharh al-Mumti'(6/240, 246).
And Allaah knows best.

Shaytan, Shaitan, Satan, Devil: Where will I live, eat, sleep?

When Shaytan, Shaitan was ordered out of heaven byAllah, he asked
three questions?
Where will I live? Where will I eat? Where will I sleep?
Allah told him that he, Shaytan, Shaitan would live with the person
who did not say Bismillahirrahmanirrahi m (In the name of Allah, the
beneficent the merciful)before he/she entered his/her house.
Shaytan, Shaitan would eat with the person who did not say
Bismillahirrahmanirrahim (In the name of Allah, the beneficent the
merciful) before he/she started to eat.
Shaytan, Shaitan would sleep with the person who did not say
Bismillahirrahmanirrahim (In the name of Allah, the beneficent the
merciful) before he/she went to sleep.

Bismillahirrahmanirrahim(In the name of Allah, the beneficent the merciful)

What is the purpose of commanding human beings to begin every actin
the name of Allah? The operative word here is name. When we wear name
brands for instancewe do that for a purpose - to be able to gain
standing in a society where these names are recognized. A baby, for
instance is named after someone whom one is fond of respected, thus
reviving the memory of the name.
Shaheed Murtaza Mutahhari in his book 'Understanding the NobleQur'an'
writes that the reason why we begin in the name of Allah is. He says
"It is for the purposeof giving that act a sacred touch and makingit
blessed. When a humanbeing who has a natural sentiment from Allah and
considers Him a holy essence and a source of all Grace, begins an act
inHis name, it means that owing to His sanctity, nobility and
greatness, the action to become sacred."
Let us consider this! Would we say Bismillah... before we abused
someone or stretched outour hands to steal?
Another question that might come to mind when reciting Bismillah (In
the Name of Allah) is what is the difference between Rahman and Rahim.
Shaheed Murtaza Mutahhari writes: "The word Rahman denotes excess and
therefore.Rahman meansthat Allah's mercy spreadseverywhere and covers
everything.The mercy of Allah has no exception. It does not include
non-humans, nor does it include non-believers. It comprises the whole
world.It is the extension of blessings to all existence while they
exist, but many things are perishable. The word Rahim denotes
stability.with its sense of stability and eternity it applies only to
those whothrough their faith and good deeds have placed themselves in
the path of Allah's particular blessings. So Allah's mercy is both
universal and specific."

Bismillah (In the Name of Allah): Meaning of Bismillah, Power and Worth of Bismillah

Bismillah (In the Name of Allah) is the start of all good things, so
we shall start with it. This blessed phrase is a mark of Islam,one
constantly recited by all creatures through their tongues of
disposition. If you want to perceive its inexhaustible source of
strength and blessing, consider the following allegory:
Travelers in Arabian deserts must travel undera tribal chief's name
and protection, or else they will be bothered by bandits and unable to
acquire what they need for the journey. Two people, one humble and the
other arrogant, set out on a journey. The humble one obtained thename
of a tribal chief; the arrogant one did not.The former traveled
everywhere in safety. Whenever he met a bandit, he said: "I'm
traveling in the name of this chief," and so was left alone. He was
treatedwith respect in every tenthe entered. In contrast, the arrogant
one suffered disaster and constant fear, for he had to struggle and
beg for every need. He became base and vile.
O arrogant soul! You are that traveler, and this world is the desert.
Your weakness and poverty are endless, and the enemies and privations
to which you are exposed are beyond number. Given this, invoke the
name of the Eternal Owner and the Everlasting Ruler of this world, for
only this can deliver you from such begging and fear.
Bismillah (In the Name of Allah) is a blessed treasure. It transforms
your boundless weaknessand poverty, by binding you to the Omnipotent
and Merciful One's infinite Power and Mercy,into the most heeded
intercessor at His Exalted Court. When you say Bismillah, you act in
His name. You are like a soldier acting in the state's name, fearing
no one, doing all things in the name of the law and the state, and
persisting against all odds.