Issues in which Men and Women are treated alike or Women are treated favorably

This chapter discusses issues, which carry little or no controversy.
1. Education
The Messenger of Allah ! once said: "Acquiring knowledge is compulsory
for every Muslim. (At-Tabarani)
This narration applies equally to men and women. "Knowledge" in this
context refers primarily to knowledge of the Qur�aan and the Sunnah as
no Muslim should be ignorant of his or her Faith, but it also covers
other areas of general education, which can contribute to the welfare
of civilization. It is preciselythe ignorance about their religion
among Muslims that has led to men oppressing women because they
believe it ispermitted, women not demanding their God-given rights
because they are ignorant of them, and children growing up to
perpetuate their parents' follies. Throughout Islamic history, men and
womenboth earned respect as scholars and teachers of the Faith. The
books of Rijal (Reporters of Hadith) contain the names of many
prominent women, beginning with 'Aishah and Hafsah.
2. Worship
It has already been discussed in detail that both men and women are
the slaves of Allah and have a duty to worship and obey Him. Men and
women have topray, fast, give charity, go on pilgrimage, refrain from
adultery, avoid the prohibited, enjoin the good and forbid the evil,
and so on. Because of women's roles as mothers, a role which does not
end at a specific time but is a roundthe-clock career, they have been
exempted from attending the Mosque for the five daily prayers or for
Jumu 'ah (Friday) prayer. Nevertheless, if they wish to attend the
Mosque, no one has the right to stop them.
3. Charitable Acts
Men and women are both encouraged to givecharity, and there is nothing
to stop a woman giving charity from her husband's income.
'Aishah reported that theMessenger of Allah ! said:
"A woman will receive reward (from Allah) evenwhen she gives charity
from her husband's earnings. The husband and the treasurer (who keeps
the money on the husband's behalf) will also be rewarded, without the
reward of any of them decreasing."
Asma' once said to the Prophet
"O Messenger of Allah, I have nothing except what Zubair (her husband)
brings home." The Prophet told her: "O Asma, give in charity. Don't
lock it lest your subsistence is locked."
4. The Right to own Wealth and Property
A woman has the right to keep her property or wealth, whether earned
or inherited, and spend it as she may please.
This right was granted to Western women only very recently, and the
women of India had to wait until 1956 for a right which Muslim women
have always taken for granted. Concerning the right to one's earnings,
the Qur�aan says:
"And wish not for the things in which Allah hasmade some of you excel
the others. For men there is reward for whatthey have earned, (and
likewise) for women there is reward for whatthey have earned, and ask
Allah of His Bounty. Surely, Allah is Ever All-Knower of everything."
(V. 4:32)
5. Freedom to express One's Opinion
Few societies exist in which the ordinary citizen can confront the
ruler face to face and challenge his policies. Even fewer societies
allow women to be so bold, yet the Islamic ideal has always been open
and accessible. Thisfreedom of expression isaptly demonstrated by a
famous incident involving 'Umar the second Rightly- Guided Caliph.
'Umar was once standingon the pulpit, severely reprimanding the people
and ordering them not to set excessiveamounts of dower at thetime of
marriage. A woman got up and shouted, "Umar! You have no right to
intervene in a matter which Allah the All-Mighty has already decreed
in the Qur�aan:
"But if you intend to replace a wife by another and you have given one
of them a Qintar (of gold, i.e., a great amount as Mahr bridal money),
take not the least bit of it back; would you take it wrongfully
without a right and (with) a manifest sin?" (V.4:20)
After being reminded of this Verse, 'Umar withdrew his order, saying,
"I am in the wrong and she is correct."
6. Participation in Jihad
The battlefield is a place,which frightens many men let alone women.
Due to the aggressive and violent nature of war, only men have a duty
to participate in Jihad (holy fighting in Allah's Cause) while women
are exempted. A woman once asked the Prophet to allow womento go on
Jihad with men because of its excellence and the unlimited reward
promised to Mujahidin (Muslim fighters) in the Hereafter.
The Prophet replied:
"For them is a Jihad without fighting," whichreferred to the Hajj and 'Umrah.
Nevertheless the Prophetdid permit women to nurse the injured and
supply provisions to the Mujahidin at some battles. A woman from the
tribe of Ghifar came with a large group of women to the Prophet when
he was preparing to leave for the conquestof Khaibar. She said:
"O Allah's Messenger, we wish to accompany you on this journey so that
we may nurse the injured and help the Muslims." The Prophet responded,
"Come may Allah shower His blessings upon you."
Umm 'Atiyyah an Ansari woman, once said:
"I have participated in seven battles with the Prophet. I used to
guard the camels of the Mujahidin in their absence, cook the food,
treat the injured and care for the sick."
Mu'adh bin Jabal reportsthat his cousin Asma' bint Yazid killed nine
Roman soldiers with a tent-pole during the battle of Yarmuk.
7. Freedom to choose Her Husband
The guardian of the girl, whether her father, brother or uncle, plays
an important role in her marriage, such as finding a suitable match
for her. But under no circumstance does this allow him to force his
choice on her against her wishes. She is free toaccept or reject his
choice, or make her ownchoice. A woman named Khansa bint Khidam once
came to the Prophet and complained:
"My father has forced meto marry my cousin in order to raise his own
status (in the eyes of the people)." The Prophet told her that she was
free to dissolve this marriage and choose whomever she wished to
marry. She replied, "I accept my father's choice, but my aim was to
let the women know that fathers have no right to interfere in the
marriage." (Ahmad, An-Nasa 'i and Ibn Majah)
8. A Woman's Guarantee in War is acceptable
If a woman gives surety to a war-captive or giveshim shelter, her
guarantee will be accepted. Umm Hani a cousin of the Prophet, said to
him after the conquest of Makkah: "I have given shelter to two of my
in-laws." The Prophet said: "O Umm Hani, we have given shelter to whom
you have given shelter."
According to another narrative, Umm Hani gave shelter to a man but her
cousin 'Ali tried to kill the man. She complained to the Prophet who
endorsed her act of giving shelter to the man.
9. The Right to custody of Children
Divorce is especially painful and difficult when the couple have had
children, and awarding custody to either party involves difficulties.
According to Western law, both fatherand mother have to prove to the
Court that they are more capable oflooking after the children, and
this often involves maligning the other party in order to strengthen
their own claims to custody. Islamiclaw has its own clear decision on
this issue. Custody of young boys and girls goes to the mother. The
son stays with his mother until he is about seven or nine years of
age, after whichhe is looked after by the father. The daughter remains
with her motheruntil she gets married. The exception is when the
mother herself re-marries, in which casecustody may be awardedto
someone else such as the girl's grandmother or aunt. This is based on
the Prophet's words to the divorcee:
"Your right to custody ofthe child is greater as long as you do not remarry."
10. Participation in extending cooperation for the promotion of good
and elimination of evil.
The Qur�aan deals with this subject in clear terms:
"The believers, men and women, are Auliya ' (helpers, supporters,
friends, protectors) of one another; they enjoin(on the people)
Al-Ma'ruf(i.e. Islamic Monotheism and all that Islam orders one to
do), and forbid (people) from Al-Munkar (i.e.. polytheism and
disbelief of all kinds, andall that Islam has forbidden); they perform
As-Salat (Iqįmat-as-Salįt), and give the Zakat, and obey Allah and His
Messenger. Allah will have His Mercy on them. Surely, Allah is
All-Mighty, All-Wise." (V. 9:71)

Issues in which Men and Women are treated as dissimilar

This chapter deals and as well as tempers with the issues, which raise
most of the questions and criticisms.
1.Hijab
Muslim men and womenhave to fulfill very different requirements
concerning Satr (parts ofthe body which have to be covered). The
following Verse deals with the observation of Satr for women inside
the home where only close male and female family members can mix
together freely:
"And tell the believing women to lower their gaze and protect their
private parts and not to show off their adornment except only that
which is apparent, and to draw their veils all over Juyubihinna
(i.e.,their bodies, faces, necksand bosoms) and not to reveal their
adornment except to their husbands, or their fathers, or their
husband's fathers, or their sons, or their husband's Sons, or their
brothers or their brother's sons, or their sister's sons, or their
(Muslim) women (i.e., their sisters in Islam), or the (female) slaves
whom their right hands possess, or old male servants who lack vigor,
or small children who have no sense of feminine sex. And let them not
stamp their feet so as to reveal what they hide ~of their adornment.
And all of you beg Allah to forgive you all, O believers, that you may
be successful." (V. 24:3 1)
Women can thus expose their objects of beautification such as make-up
and jewellery to other chaste women and the men listed in theabove
Verse only.
In front of other people, the Prophet's wives and all Muslim women
have been ordered to fulfill the requirements of Hijab by wearing a
Jilbab, which is a long outer garment that covers the entire body:
"O Prophet! Tell your wives and your daughters and the women of the
believers to draw their cloaks (veils) all over their bodies (i.e.,
screen themselves completely except the eyes or one eye to see the
way). Thatwill be better that they should be known (as free
respectable women)so as not to be annoyed. And Allah is Ever
Oft-Forgiving, Most Merciful." (V. 33:59)
Islam does not permit the free mixing of men and women outside the
close family group, and Western-style mixing even with wearing the
Hijab is not permissible as is seen in places of education and work.
TheQur�aan tells the believing men in the time of the Prophet:
"And when you ask (his wives) for anything you want, ask them from
behind a screen, that is purer for your hearts and for their hearts."
(V. 33:53)
The wives of the Prophetwere models for all women and were regarded as
the Mothers of all believers. If they could only be addressed from
behind a curtain in order to avoid any temptation or impropriety, how
much more then is such a curtain necessary for ordinary women who can
be a much greater source of temptation? It is also clear from the time
of the Prophet that the Companions did not treat this Verse as
referring only to the Prophet' s wives but applied it to their women
as well, with the complete approval of the Prophet. The reason given
in the above Versefor such a curtain is"that is purer for your hearts
and for their hearts" and in another Verse we read:
"Tell the believing men to lower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexualacts).
That is purer for them. Verily, Allah is All-Aware of what they do."
(V. 24:30)
Islam wishes to establish a pure society in which there is no room
even for adultery of the eye. Free-mixing between the sexes is
forbidden, men and women are advised to marry at a young age so that
they can fulfill their desires lawfully, and all are told to "lower
their gazes" in public so that the eye may not be used as an
instrument of Satan. By observing Hijab, the woman's dignity and
decency is safeguarded. Her attire makes clear that she is not an
object for sale, advertising her beauty and availability for men's
lusting eyes and wolf whistles. We need little reminder of the immoral
society around us today in which the sexes mingle wearing indecent
clothes, and adultery is only frowned upon if committed after being
married. Before marriage individuals areencouraged to try different
partners, and the unfaithfulness, the misery, the jealousy and the
insecurities, which then take place, are a necessary result of such a
life style. The Muslims may well feel safe and secure within the
Islamicmoral and dress code, but they are often imitating too much of
the non-Muslims' behavior for complacency.
2. Polygyny
A man is allowed a maximum of four wives provided he treats them with
equality and justice. If he cannot support more than one wife or fears
that he willnot be just between them, he should remain monogynous. The
primary purpose behind polygyny is to provide for war widows and
orphans. The number of men in any society inevitably decreases after a
major war, and polygyny provides the only decent solution for the
widows and orphansleft alone. In such situations women may resort to a
monastic life, which is unnatural, or toan immoral and sinful life.
Islam also strictly forbids sexual relations outside marriage, and
polygyny is again the only decent and honest solution in cases where a
man wants more than one partner.
The widespread practicetoday of men having wives as well as mistresses
is demeaning for all the women involved, it is dishonesty and causes
untold misery. By marrying more than once, not only are all the woman
and the children involved legitimate, but the man also has to face up
to full responsibility for all the relationships he enters into.
3. Evidence of Women
The Qur�aan clearly states that the evidence of two women is
equivalent to that of oneman, giving the reason that if one forgets,
the other may remind her:
"And get two witnesses out of your own men. And if there are not two
men (available), then a man and two women, such as you agree for
witnesses, so that if one of them (two women) errs, the other can
remind her." (V.2:282)
Giving evidence in court can be a daunting experience, especially as
the judicial system will consist mainly of men, sothe women can give
each other moral support as well as reminders. It is a serious and
burdensome responsibility, which hasbeen lightened for women.
There are four situationsin which evidence is required:
a. Crimes related to penal ordinances and retaliation. If men and
women are both available, the men will be called to give witness and
the women will not be summoned.
b. In economic affairs related to wealth and property, which are
usually the domains of men, the evidence of two men is accepted. If
two men are not available, then one man and two women will be
accepted.
c. In affairs concerning women only such as pregnancy, birth, sexual
defects, the evidence of one woman alone is accepted.
d. In criminal cases where only women are the witnesses, the four
Imams (religious leaders) are unanimous in not accepting the evidence
of women. They reason that in casessuch as murder and rape, the women
will be emotional and may get confused. Such evidence becomes
suspicious, and a principle of Shar'iah (Islamic law) is that any
suspicion about the evidence makes the evidence null and void. In this
context the Zahiri school of thought is more credible.
It states that if women alone are the witness in a criminal case,
their evidence will be accepted according to the principle of two
women's evidence beingequivalent to that of oneman. So in cases of
adultery, the evidence offour men or eight women will be accepted.They
argue that to rejectwomen's evidence entirely in such cases will allow
much crime to go unpunished.
It is an established scientific fact that women cannot explain the
intimate details of events with the accuracywhich men are capable of.
This fact has been confirmed by much research, such as Dr. Harding's.
in his book 'The Way of All Women.' According to one Hadith,the
Prophet described women as being incomplete in reason and religious
practice because they are exempted from the five daily prayers and
fastingduring their monthly menstruation. Their incompleteness in
reason is taken into account in the field of legal evidence. Giving
evidence in court is a serious responsibility from which a woman is
relieved, just as she is relieved from attending the Mosque for the
five daily prayers and the Friday prayer.
4. Inheritance
A daughter receives half the share of inheritance compared with the
son in accordance with the following Qur'anic injunction:
"Allah commands you as regards your children's (inheritance): to the
male, a portion equal to that of two females;" (V. 4:11)
If the daughter has no brothers and only women are the heirs, then
this principle does not apply. The ruling of giving a woman half the
share of a man seems unjust at first glance, butin fact it is more
generous to women. It isbased on the Shari 'ah principle of "Benefits
in accordance with the scale of responsibility."
To illustrate, a brother will inherit twice the sum his sister
inherits. What she inherits is hers to keep and she need not spend it
on anyone, even her husband though he may be poor. The brother is,
however, responsible for maintaining his family, which includes his
unmarried sister, surviving parent, wife and children. At the timeof
his marriage, he will have to pay bridal money to his wife as well as
provide for her throughout their married life. The sister will in
contrast receive bridal money and will bemaintained by her husband.
Any income she has and her share of inheritance is hers exclusively,
with which her family cannot interfere.
It seems that this same wisdom is behind the 'Aqiqah ceremony when the
two sheep are sacrificed at the birth of a male child, and one sheep
at the birth of a female child. This principle of benefits according
to responsibility has wide applications in Islam.
For example, after a battle the Prophet would distribute the captured
booty on the same principle by giving two shares to the cavalryand one
share to the infantry. (Musnad Ibn Abu Shaibah)
5. Blood Money
According to the principle of 'Benefits according to responsibility',
the bloodmoney of a woman is half that of a man. It is important to
remember that blood money is not the price for the soul of a murdered
person, as there can be no such price. It is instead a
smallcompensation for the financial sufferings of the deceased's
family. Men are usually the breadwinners and maintainers of their
families, so the financial sufferings are greater if the man is
killed, but if the murder victim was a woman who was the sole
breadwinner for her family, then the Qadi(judge) has the authorityto
increase her blood money.
A precedent for such an increase is found in the Qur'aan where it
allows the Qadi to double the blood money of a personmurdered within
the precincts of the Sacred Cities, Makkah and Al-Madinah. The wisdom
behind is that just as virtuous actions are rewarded more if practiced
within Al-Haram (the sanctuary), so the punishment for crimes or sins
within Al-Haram is also increased.
6. Divorce
The man has the primaryright to divorce. Allah says:
"And if you divorce thembefore you have touched (had a sexual relation
with) them, and you have appointed unto them the Mahr (bridal money
given by the husband to his wife at the time of marriage),then pay
half of that (Mahr), unless they (the women) agree to foregoit, or he
(the husband) inwhose hands is the marriage tie, agrees to forego and
give her full appointed Mahr. And to forego and give (her thefull
Mahr) is nearer to At-Taqwa (piety, righteousness). And do not forget
liberality between yourselves. Truly, Allah is All-Seer of what you
do." (V. 2:237)
This may seem unjust at first glance, but Allah theAll-Mighty has
given injunctions based on men and women's different temperaments. The
woman is controlledmore by her emotions than by reason, and this is
obviously an asset in the home. Her tender nature and ability to
sacrifice her own comfort for the sake of her child makes her a better
parent than the man. In a situation of marital conflict, her emotional
nature will bemore inclined to exaggerate the seriousness of the
conflict and to thus instigate divorce. The man will be more inclined
to think calmly about the situation before pronouncing judgment.
Neither of these characteristics is inferior or superior to the other;
both are complementary and bestsuited to the roles the sexes have to
play. In order to mitigate rash conduct by the husband,the Qur�aan and
the Sunnah have made provisions for cases when the man does pronounce
divorce but then regrets it. The divorce never becomes binding
immediately butgives him a period of three lunar months (the woman's
'Iddah or waiting period) in whichhe can either endorse the divorce or
revoke it and seek reconciliation.
It should be remembered that a woman is not helpless inthe matter of
divorce as is widely believed. Although she cannot pronounce divorce
like aman, for the reasons of her temperament already given, she can
obtain one through a Qadi or arbitrator. This process is called Khul
', and the woman asks for divorce in lieu of returning her bridal
money or any other gift to the husband.
In the Western world today, the high rates of divorce are widely
attributed, among other things, to the financial independence of women
and the ease with which they can obtain divorce for flimsy reasons.
The Islamic ethos encourages men and women to save theirmarriage for
the sake of their children and to uphold the family institution.
7. Right to trade or seek other employment
A women is allowed to trade and work in institutions for women only,
and at all times she must observe the relevant rules on Hijab and
Satr. A woman's primary place is in the home but she may work if she
has no one to support her or because her husband's income is not
sufficient for the family's needs. As has already been mentionedunder
the discussion of Hijab, Islam does not permit the free mixing of men
and women outside the close family circle. Women are allowed to go to
Mosques for worship, educational institutions, and the battlefield. In
the Mosques and educational establishments, the Muslims should provide
separate places where women may pray and study in privacy. On the
battlefield, women may nurse the injured if there is a shortage of
male nurses. Whenever men and women work or study in the same place,
there is an increase in temptation from Satan. Sexual harassment in
Western places of employment is a common problem for which the women
often have no remedy. Islam tackles the root of the problem by
separating the sexes and so avoiding situations of temptation, which
can lead to sin.

RAMZAN DAILY DUA

O Allah, on this day make my fasts the fasts of thosewho fast
(sincerely), and my standing up in prayerof those who stand up in
prayer (obediently), awaken me in it from thesleep of the heedless,
and forgive me my sins , O God of the worlds, and forgive me, O one
who forgives the sinners.

RAMADAN ARTICLES - Seventeen tips for Parents to Present Ramadan in your Child's Class:

Parents talking to their children's principals, teachers and
classmates in public schools about Ramadan are of immenseimportance.
By doing so, Muslim children feel less awkward identifying themselves
as Muslims, since someone in an authority position has discussed what
they believe what they do. As a result, the children often feel more
confident and secure.
Well, Muslim children need to feel the importance of their own
celebrations and holidays, especially since we are living in a
non-Muslim environmentwhere kids don't see fancy lights and
decorations, commercial hoopla or consistent reminders of the"holiday
season" during Ramadan.
And of course, talking to your child's class about Ramadan is a great
way to make Dawa to non-Muslim kids and Muslim kids as well, in
particular those who maycome from non-practicing Muslim families.
There are a couple of tipsto keep in mind when approaching the school
or your child's teachers about presenting, as wellas for how you
present the information to the child's class.
01.Start early
Calling your child's teacher in the middle of Ramadan asking to do a
presentation on the topicis too late. Now, less thana month before
Ramadanis the best time to bring up the issue, especially considering
Christmas is coming up and holidays are on the minds of most people,
teachers and students included.
Starting early also helps you think about and gather the right
materials to make a goodpresentation.
02.Get permission from your child's teacher
While parents do have a lot of clout in the school system, this does
not allow them to show up unexpectedly one day at their son or
daughter's class to do a presentationon Ramadan.
Send a letter giving a general indication that you want something done
about Ramadan. Then wait for the teacherto call. If he or she does not
do so within a week, call them and tell them you are following up on
the letter you sent earlier.
03.Select the right period in which to do thepresentation
Does your child study Social Studies? Or does he or she have a period
once a week for Moral and Religious education?If so, suggest to the
teacher that you would like to do the presentation during these
periods. Or, you can of course ask the teacher if he or she has ideas
about which time would be best to come inand do the presentation.
04.Be polite but firm
Speaking nicely to people is part of our Deen, including non-Muslims.
We should remember that the purpose of this exercise is to not just
educate the students, but the teachers as well. Being polite and
courteous will not detract from your desire to present. It will serve
to build bridges and communication, and could lead to further contact
to do presentations on other Islam-related topics and more
teacher-parent cooperation in the future, Insha Allah.
05.Ask the teacher what areas to cover and how long it should be
This helps to adjust your presentation to the age level of the
students, as well as connect it to whatthey are already learning. This
doesn't mean you can't bring in other information, but knowing what to
cover from the teacher helps you put down what has to be covered and
from there you can develop more points on these or related topics.
Asking how long the presentation should be can also help you decide
how much you can include in your presentation.
06.Read, prepare, read, prepare
Now that you've gotten the permission, you don'tjust sit back and wait
for the night before the presentation to put it together.
Remember, if you want to appeal to the students,especially younger
ones, you are going to need more than just a talk. Visuals are a great
help. You can get a Ramadan banner picture of Muslims fasting, show
part of a video aimed at children about Ramadan (see Adam's World's
Ramadan Mubarak video. To get the right material, you will have tofind
out where to get it from, and ordering it might take a couple of
weeks.
Preparing is important, even though you may have fasted all of your
life and think you know all about Ramadan. Get a children's Islamic
book and read what it says about Ramadan. Or an article written by a
teenager about Ramadan. This will also help you understand what points
to emphasize in your presentation.
Reading up will also clarify any incorrect cultural norms that may
have seeped into the practice of Ramadan which you may not have been
aware of. Talk to a knowledgeable Muslim for advice as well.
07.Talk to your son or daughter about the presentation
Who would know better the mind set of the kids in the class than your
sonor daughter? Consult them about what to include, what the kids
like, what kind of things they are interested in. Not only will this
improveyour presentation, Insha Allah, but it will also make Ameena or
Saeed feel important and more confident as individuals, and as
Muslims.
08.A few days before the presentation
Call the teacher to check the date and time of the schedule. This will
serve to remind him or her about your visit and prepare the class
accordingly. It will also help you get the exact time and date.
09.Write presentation points on note cards
Reading off papers aboutRamadan will not hold the interest of many
people, young or old. Instead, writing brief notes on note cards that
you can look at so you don't miss any topic will help you avoid
straying from the subject while allowing you to make eye contact with
your audience and maintain a conversational style of presentation.
10.Practice your presentation in front of your son/daughter
Practicing helps you identify what can be improved, changed or
omitted. Practicing in front of Ameena will giveyou the opportunity to
present before one of the kids in the class who can really give you
the best advice.
It will also help you time your presentation, so youcan make it
shorter or longer.
11.Dress for success
This does not mean pulling out the Armani suit or the most expensive
dress you have. It just means looking as a Muslim should-clean,
respectable, professional and Islamically covered. Clothes don't
always"make the man" but they do affect others' perception of you.
12.Be early
Teachers and students are busy people. They have a certain
curriculumto cover. The fact that they've squeezed in your
presentation is somewhat of a privilege. Don't take advantage of this
by wasting their timeby coming late. And anyways, Muslims should be on
time as a principle.
Coming early can also help you set up your audio visual material.
13.Make Dua...
Before your presentation. Ask Allah tohelp you convey this message
sincerely, properly and clearly. And say Bismillah.
14.Speak calmly and clearly
It's important not to race through the presentation, nor to talk too
slowly. A clear, conversational style, but emphasis on the major
points or terms you wantthe students to understand can help convey the
message properly.
15.When answering questions
If you don't know something, say so. Then check up on it and get back
to the teacher. Ask him or her to convey the response.
16.Thank Allah...
For this opportunity He blessed you with and your ability to go through with it.
17.Send a thank you note to the teacher and class...
Thanking them for their time and attention, as well as their cooperation.

RAMADAN ARTICLES - Eight tips on sharing Ramadan with your neighbors:

The Prophet Muhammad (SAW) said: "He is not a believer who eats his
fill while his neighbor remains hungry by his side." (Baihaqi)
"By Allah, he has no faith (the Prophet [SAW] repeated it three times)
whose neighbors are not safe from his wickedness." (Bukhari)
Ramadan is a great opportunity to share Islam and more specifically,
its values of spirituality, generosity and kindness with others,
especially your neighbors. It's a great time to do Dawa. And Dawa is
very much needed in the current atmosphere of anger, tension and
sadness.
Here are some ideas on how you can share the joy with your neighbors
this Ramadan.
01.Begin with Dua
Make Dua that Allah give you and your family the sincerity, strength,
motivation and wisdom to do this. Dawa is hard work, and it needs
preparation, commitment and organization.
02.Put up a Ramadan banner on your door
This can be something handmade or something more formal.
But don't stop there. Print out a fact sheet on Ramadan and stick that
on the door to educate readers passing by aboutthe blessed month and
what it means to Muslims.
03.Send neighbors Iftar snacks
Include a note with the food that the month of Ramadan is here and
youare sharing your joy withthem.
You can offer snacks that are not just "Muslims" but also
"non-Muslims" (i.e. American, African, Middle Eastern, Indo-Pakistani,
etc.). You can include index cards with the snacks listing all of the
ingredients. This will help neighbors avoidfood that causes allergies.
04.Give kids Ramadan Mubarak balloons and candy
Let your neighbors' kids also feel the happiness ofRamadan by
including chocolate and candy among your snacks. Balloons also add a
nice touch, and if you can get some printed which have"Ramadan
Mubarak" written on them, they may remember the blessed month even
afterit has passed.
05.Publish Ramadan information in your neighborhood newsletter
If you are part of a tenants' association, a group within your housing
complex or your neighborhood block parents' association and they
publish a newsletter, inform them about Ramadan and prepare a short
write-up about the month. This is a great way of informingmany more
neighbors about Ramadan.
06.Have a neighborhood Iftar gathering
You don't have to invite everyone. Perhaps just the closest neighbors
canattend this event. Send handmade invitations foran "Iftar
gathering" at most a week in advance (avoid the word "party" as it may
be misunderstood to mean agathering including alcohol, loud music,
etc.).
Ask about allergies or other food issues before establishing the menu.
Include vegetarian, American and "ethnic" food.
Be sure to invite Muslim family and friends who are comfortable
interacting with non-Muslims to this event, and brief them about how
they should properly share Ramadan with the neighbors. Also, have some
written material on Ramadan available for your guests.
At the gathering:
Be cordial, generous and friendly, but maintain Islamic rules of
behavior and modesty. This shouldnot be a "party" in the common
understanding, but more of a religious celebration that is spiritual
and respectful to all.
Don't impose information. Just let non-Muslim guests ask questions, if
they want to. As well, be ready for questions about Islam and
violence/terrorism, the oppression of women, etc.Give neighbors the
benefit of the doubt and clarify their misunderstanding in a calm,
gentle manner.
07.Get your kids on it
Tell your kids to inform other neighbors' kids what Ramadan is all
about and have the children invite their classmates to your Iftar
gatherings.
08.Talk about what Ramadan means to you
What's it like to fast? How do you work/go to school and still fast?
These are some questionsyou may be asked. Don't just point your guests
to the pamphlets. Tell them and use some personal examples they can
relate to.

RAMADAN ARTICLES - Ramadan preparation

01.Buy all necessities for the month of Ramadan before Ramadan so you
can spend less time during the holy month rushing around. You can be
more focused on your religious rituals and spiritual development.
Everyone in the family, even the kids, can participate, writing a
shopping list, preparing some meals to be stored in the freezer.
02.If you have gotten into bad sleeping habits throughout the year,
start readjusting now so you can wake up for Fajr prayer.
03.Sunnah fasts of Shaaban(the month before Ramadan) help to prepare
for Ramadan and help to make the transition into the holy month a
smooth one.
04.Reduce TV watching and prepare the family for the new spirit of
Ramadan. Engage with your kids more and morein creative activities
that remind them of Ramadan. (Suggested activities including reading
the moral story booksin group).
05.Organize your tape/CD collectionto make it easy to select and to
play nice nasheed (Hamd/Naat) to sing along together or Quran and Dua
recitation, so as to introduce the spirit of the month gradually.
06.Plan ahead for the time you are spend at home in order not to
losethe balance between your responsibility as a parent to supervise
the children's studies and your engagement in religious practices such
as reading Quran and praying Salat.
07.Plan ahead if your daughter needs a hijab to accompany you to the
mosque. If possible, get shoes for the kids that are easy to tie when
theyleave the mosque. Do youor the kids need prayer rugs for prayer?
Plan transportation to the mosque and back home.
08.Prepare as much cooking as you can before Ramadan. Here are some
time-saving tips:
1.Prepare some vegetables and store them in the freezer to have them
ready when needed.
2.If you soak dates in milk or water and eat them for Iftar, pit the
dates before Ramadan.
3.Chop onions, garlic andstore them in the freezer to have them ready
when cooking during Ramadan.
09.If you are planning to invite guests for Iftar, thebest time to do
that is during your monthly period (menstruation). This has several
advantages:
1.You will be able to tastethe food that is going to be served.
2.You won't be engaged in some acts of worshipso you'll have more time
for cooking.
3.You won't have guilt feelings for staying after 'Isha' with the
guests and not going tothe mosque.
10.Prepare your kids before Ramadan that they have to help you more in
housework and in setting the table and preparing the Iftar. Relate
their action with the notion of Sadaqah and good deeds. Remind them
that the reward of their good deeds is multiplied during Ramadan.

Fathwa - The Ruling Concerning Posing Questions to the Fortune-tellers and Soothsayers.

Question:
My father suffered from a psychological disease. This disease stayed
with him for some time. Therewere visits to the hospital during that
time. Some of our relatives advised us to visit a specific women as
they said that she knew a cure for that kind of disease. They also
said all you need to do is giveher his name and she will tell you what
is afflicting him and will give you a cure. Is it allowed for us to
visit that women? Help us, may Allah reward you with good.
Answer:
It is not allowed to eitherput questions to or to believe in that
women orany other like her. This isbecause she is from the
fortune-tellers and soothsayers, who claim to have knowledge of the
unseen and who seek the help of the jinn for their cures and their
information about people. It has been authentically reported that the
Messenger of Allah (sallallaahu 'alaihi-wasallam) said,
"If a person goes to a fortune-teller and asks him about something,
his prayer will not be accepted for forty nights."
Muslim recorded this in hisSahih.It is authentically narrated that he said,
"Whoever goes to a fortune-teller or a soothsayer and believes in what
he says, he has then disbelieved in whathas been revealed to Muhammed
(sallallaahu 'alaihi-wasallam)."[1]
There are many Ahadith with that meaning. Therefore, it is a must to
stop such people and those who visit them. They should not be
questioned nor should they be believed. They should be taken to the
people in authority in order to receive the punishment they deserve.
Allowing them to be present and not taking them to the authorities
harms society as a whole. Leaving them would alsohelp them in
deceiving the ignorant people, who will ask them questions and believe
in them. [2]
The Prophet (sallallaahu 'alaihi-wasallam) said,
"If anyone of you sees an evil, he must change it with his hand. If he
is not able to, then he should do so with his tongue. And if he still
not able to, then with his heart and that is the weakest of faith."
This was recorded by Muslim in hisSahih.There is no doubt that taking
them to the authorities, such as the mayor of the city, the people
whose job it is toenforce right and eradicate evil, and the courts, is
part of the general concept of removing them by one's tongue. It is
also part of helping another in righteousness and piety. May Allah
support all the Muslims in that which is best for them and protect
them from every evil.
________________________
[1] Recorded by Ahmed. It seems that the correct version inSahih
Muslimis without the words"and believes in what hesays."Allah Knows
Best.
[2] The ruling in this question also applies to all of the other forms
of predicting the future that have become commonplace in the West,
such as astrologersand psychic networks. Muslims must avoid
themcompletely and must notbelieve in their statements.

Fathwa - Ignore Shaytan's Whispers

Question:
Although I am a young practicing Muslim. I am often beset with doubts.
When i perform ablution, I doubt that I have performed it well, so I
perform it a second time. During prayer, I feel that I may have passed
wind, so I stop my prayer to perform ablution another time. When I go
out to eat, I avoid meat sometimes because I am afraid that the meat
was not slaughtered properly according to Islamic guidelines. I even
avoid eating cookies, for example, because I am afraid that some meat
substance may have been used from meat that was not
slaughteredaccording to Islamic guidelines. My brother - as he became
aware of this problem - advised me not to doubt so much. I have
another problem as well: When I sleep I am not mindful about waking up
to pray.
Answer:
Doubts - that beset the mind concerning worship or matters of belief,
even the essence of Allaah - are fromShaytaan. When the Prophet's
Companions complained to him aboutdoubts that sometimes entered their
hearts, doubts they thought too wicked to speak about, the
ProphetSalallaahu alayhi wasallam)told them that, that was because of
their faith, meaning its purity.
That is becauseShaytaanwhispers doubts about faith only in those
heartsthat are free from any doubt, hoping that thosehearts will obey
him. Meanwhile,Shaytaandoes not need to whisper into a heart thatis
already beset with doubts because he has already successfully
completed his work on that heart.
I advise you to seek refuge in Allaah Almighty fromShaytaan;ignore his
whispers, regardless whether they come to you during prayer, during
ablution, or at any other time. Although these doubts indicate a pure
faith, if they continue, they may also indicate weak willpower.
Try your utmost to ignore his whisperings. When you bring an item home
from the store, do you doubt that it is in your hands? The answer is
obviously no. This is because theShaytaandoes not whisper to manin
these kinds of affairs; he only whispers to him about his worship so
that he can ruin it for him. Also, when you have completed an act of
worship, don't have doubts about whether it was performed
correctly,unless you are sure that there was some defect.
You mentioned your doubts about food; the general ruling on food
isthat it is permissible, so your doubts are not valid. A jewish women
gave the ProphetSalallaahu alayhi wasallamsome lamb to eat at khaybar,
and he ate it. A jewish man invited him to eat and presented him with
barely bread and some other food and he ate it.
InSahih Al-Bukhariit is reported that some Muslims who had recently
accepted Islaam gave some meat as a giftto a group Muslims, who said,
"O Messenger of Allaah, some people brought us meat, and we do not
know whether they said Allaah's Name over it (when they slaughtered
it) or not?" The Messenger of AllaahSalallaahu alayhi wasallamsaid to
them,
"Say the Name of Allaah and eat."(Al-Bukhari no.5507)
Therefore, the general rule concerning meat slaughtered by people
whose slaughtered animals are lawful is thatit is lawful, unless there
is proof indicating the contrary. To forbid what Allaah Almighty has
made lawful is making restrictions over people without reason.
The last problem you mentioned is also fromShaytaan. In
aHadithrecorded inSahih Al-Bukhari, a man was described to the
Messenger of AllaahSalallaahu alayhi wasallam- a man who would not
wake up to pray on time. The Messenger of AllaahSalallaahu alayhi
wasallamsaid,
That is a man in whose ears the Shaytaan has urinated(Al-Bukhari
no.3270 and Muslim no.774)
Shaytaansometimes makes sleep very heavy for somebody, so that
hedoesn't wake up for the morning prayer. You canovercome this problem
by using an alarm clock or by asking somebody to wake you up.

Fathwa - Proof of The Jinn Entering a Person's Body

Question:
Is there any proof that supports the claim that jinn can possess human beings?
Answer:
Yes, there is proof in the Book and the Sunnah that jinn enter humans.
In the Qur'aan, Allaah Almighty Says:
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Those who eat Riba (usury and interest) will not stand (on the Day of
Resurrection) except likethe standing of a person beaten by Shaytaan
leading him to insanity[Al-Baqarah 2:275]
Ibn Kathir, may Allaah have mercy upon him, commented: "They will rise
from their graves like a person rises who ispossessed by theShaytaan."
Regarding proof from the Sunnah, the Messenger of AllaahSalallaahu
alayhi wasallamsaid,"Indeed, Shaytaan flows through the son of Adam
like the flow of his blood."(Al-Bukhaari no.2039 and Muslim no.2175)
InManqalat Ahl As-Sunnah wal-Jamma'ah, Al-Ash'arisaid that they
-meaningAhl As-Sunnah- say that the jinn enter into the body of the
possessed asproven by the precedingverse.
'Abdullaah, Imaam Ahmad's son, said, "I saidto my father that a group
of people claimedthat jinn don't enter intothe bodies of human beings.
He said, 'O my son, they are lying; don'tyou see that it is they who
are speaking upon their tongues."
In a number ofHadithsfrom the Messenger of AllaahSalallaahu alayhi
wasallaam, recorded by Imaam Ahmad and Al-Bayhaqi, it is reportedthat
he met a boy who was possessed. So the ProphetSalallaahu alayhi
wasallaambegan saying,"Come out, O enemy of Allaah. Come out, O enemy
of Allaah."(Ibn Majah no.3548)
In some versions he said,Come out, O enemy of Allaah. Come out, O
enemy of Allaah."(Ahmad 4/171, 172)
Then the boy healed andbecame normal.
Here we have mentioned one proof from the Qur'aan and two from the
Sunnah; what people witness everyday serves as tangible evidence, not
tomention that this is the view ofAhl As-Sunnah wal-Jama'ah.
Nevertheless, we do not deny that some people are insane due to some
other defect in their mind.

The ideal Muslim in the community

The Muslim community is based on sincerity, purity of human feelings
and fulfillment of rights and needs to every member.
The Muslim has a mission in life. Within the community he calls the
people to Islam with good preaching and the best character. He teaches
from what he learns and deals with those whom he comes in contact with
based on Islamic values and morals. All this is done seeking the
pleasure of Allaah, the Exalted, while striving to attain the reward
of His Paradise.
Wherever the Muslim is, he should be a beacon of guidance and a
positive source of correction and education, through both his words
and deeds.
The true Muslim has a refined social personalityof the highest degree,
which qualifies him to undertake his duty of calling others to Islam.
Hedemonstrates the true values of his religion and the practical
application of those values by attaining beautiful Islamic attributes.
His distinct social character represents a huge store of Islamic
values, which can be seen by the way in which he interacts with the
people around him.
The Muslim, as Islam meant him to be, is a unique and remarkable
person in his attitude, conduct and relationships with others at all
levels. He treats them well by being friendly with them, humble,
gentle of speech and avoiding offence. He likes others and is liked by
them. He tries to follow the example of theProphetas he was the best
of people in his attitude towards others. Hesaid:"Nothing will weigh
more heavily in the Balance of the believing slave on the Day of
Resurrection than a good attitude towards others."]At-Tirmithi[
Because Islam is based ontruthfulness, the Muslim is always truthful
with all people. Truthfulness leads to goodness and goodness leads
toParadise. Therefore the Muslim strives to be true in all his words
and deeds.
The Muslim never gives false statements, becausethis attitude is
forbidden in the Quran. Allaah, the Most Glorified, Says
)whatmeans(:"…And shun the word that is false."]Quran 22: 30[
The Muslim seeks to offer sincere advice to everyone he comes in
contact with. It's not just the matter of volunteering to do good out
of generosity; it is a duty enjoined by Islam. The Prophetsaid") The
essence of( Religion is )offering sincere( advice."]Muslim[
By the favor of Allaah, theMuslim is a guide for others to righteous
deeds, whether by his actions or words. He never cheats, deceives or
stabs in the back. These shameful acts are beneath him, as they
contradict the values of truthfulness. The Prophetsaid:"…whoever
cheats is not one of us."]Muslim[
When the Muslim promises something, he means to keep his promise.This
attitude stems naturally from truthfulness, and indicates the high
level of civility attained by the one who exhibits it. Allaah Says
)what means(:"And fulfill every engagement, for ]every[ engagement
will be enquired into ]on the Day of Reckoning[."]Quran 17: 34[
One of the worst characteristics that Islam abhors is hypocrisy,
therefore the Muslim can never be a hypocrite; he is frank and open in
his words and opinions. The Prophetsaid:"One of the worst people is a
double-faced man, who comes to one group with one face and to another
group with a totally different face."]Al-Bukhaari[
Islam does not approve of begging. It makes it a sin that a person
should beg when he has enoughto satisfy his immediate needs.Therefore,
the Muslim does not beg. If he is faced with difficultyand poverty, he
seeks refuge in patience, whilstdoubling his effort to find a way out.
The Prophetsaid:"Whoever refrains from asking from people,Allaah will
help him…"]Al-Bukhaari & Muslim[
A sign of one's excellencein Islam, is his ignoring what does not
concern him. The Muslim should only participate in what concerns him,
such as anything that is his property, right, obligation or under his
control. To be concerned with something entails preserving and taking
care of this thing that one is allowed to be concerned with. The
Prophetsaid:"A sign of a person's being a good Muslim is that he
should leave alone that which does not concern him."]At-Tirmithi[
The Muslim never searches for people's faults or slander their honor.
He doesn't slip into the error of pride, boasting and showing off. He
judges fairly, is never unjust )even to those whom he does not like(
or biased by his ownwhims, and avoids suspicion. He does not rejoice
in the misfortunesof anyone. He carefully avoids uttering any wordof
slander, cursing, malicious gossip and foullanguage.
He does not make fun of people but is gentle, kind, compassionate and
merciful, strives for people's benefit and seeks to protect and help
them.
One of the virtues of sucha great value and importance that Islam, not
only recommends, but also orders Muslims to characterize themselves
with, is generosity. Therefore, the Muslim is generous and gives
freely without waste to those who are in need. When he gives, he does
not remind people of his generosity. He is patient, tries hard to
control his anger and is forgiving. He does not bear grudges or
resentments, and is easy on people, not hard.
One of the worst diseasesof the heart is envy, which leads to foul
conduct and bad behavior. Therefore the Muslim is not envious, because
he knows that the pleasures of this life are as nothing in comparison
to the reward that Allaah has prepared for the believers, and that
whatever happens in life happens according to thedecree of Allaah.
The Muslim, who truly understands the teachings of his religion, is
gentle, friendly, cheerful and warm. He mixes with people and gets
along with them. He is humble and modest; and does not look down at
other people. He is lighthearted and has a sense of humor and does not
disdain others. His jokes are distinguished by their legitimate
Islamic nature. He is keento bring happiness to people. It is an
effective means of conveying the message of truth to them,and exposing
them to its moral values, because people only listen to those whom
they like, trust and accept.
The Muslim keeps secrets;keeping secrets is a sign of maturity, moral
strength, wisdom and balanced personality. He is concerned about the
affairs of people in general. He is happy to welcome his guests and
hastens to honor them.
The Prophetsaid:"Everyreligion has a )distinct( characteristic and the
characteristic of Islam is modesty."]Ibn Maajah[ The Muslim adheres to
the principle of modesty in all things. He does not accept every
custom that is widely accepted by others, for there may be customs
which go against Islam.
The Muslim does not enter a house other than his own without seeking
permission and greeting people. He sits wherever he finds room when he
joins a gathering. He avoids whispering and conversing privately when
he is in a group of three. He gives due respect to elders and those
who deserve to be respected )like scholars etc.(.
Allaah Almighty Says)what means(:"Invite mankind to the way of your
Lord with wisdom and beautiful preaching; and argue with them in ways
that are best and most gracious."]Quran 16:125[ The Muslim is aware of
his duty to call others to Islam, and does not spareany effort to do
so. He enjoins what is good andforbids what is evil and mixes with
righteous people. He visits the sick cheerfully. He attends thefuneral
of the Muslim andaccompanies the body until it is buried.

Our Salaf's endeavours in calling to Allaah – I

The importance of calling to Allaah and its virtue:
Calling to Allaah yields many great rewards, and it was the task of
the Messengers of Allaah. Sahl Ibn Sa`dreported: "The Messenger of
Allaahsaid on the day of the Battle of Khaybar to `Ali Ibn Abu
Taalib:"Advance cautiously until you reach their open places;
thereafter, invite them to Islam and inform them of what is obligatory
for them from the rights of Allaah because by Allaah, if Allaah guides
even one person through you that is betterfor you than possessing a
herd ofred camels."]Al-Bukhaari & Muslim[ This was a reference to the
finest and most valuable typeof camel, which reflects the virtue of
calling people to Allaah and guiding them to the right path.
`Uqbah Ibn `Amrreported that the Messenger of Allaahsaid:"Whoever
guides someone to virtue will be rewarded )with the( equivalent reward
of he whopractices that good action."]Muslim[
Abu Hurayrahreported: "The Messenger of Allaahsaid:"If anyone calls
others to follow the correct guidance, his reward will be equivalent
to those who follow him )in righteousness( without their reward being
diminished in the least."]Muslim[
Abu Umaamahreported: "TheMessenger of Allaahsaid:'Allaah, His angels,
the dwellers of the heaven and the earth and even the ant in its hole
and the fish )in the waters( supplicate in favour of those who teach
people)religious( knowledge.'"]At-Tirmithi[
These narrations and many others encourage people to endeavour in the
act of worship of calling to Allaah, so what morecould a person ask
for? The depths that people have sunk to in this regard are a result
of themneglecting their duty of calling others to Allaah, despite the
great status of this act of worship.
When people abandoned this act of worship, evil prevailed,
prohibitions spread and many people deviated.
Examples of the call of the Prophetsto Allaah:
Calling to Allaah proves the sincerity of the person with regards to
the principles he claims to believe in as only he who truly loves his
religion will call others to it. The following aresome examples of the
prophets and messengers calling to Allaah:
The call of Noohto his people:
Nooh, may Allah exalt his mention, was extremely dedicated in calling
his people to Allaah and he persevered in this, as Allaah Says )what
means(:"…And he ]i.e., Nooh[ remained among them a thousand years
minus fifty years…"]Quran 29: 14[ Hecalled them tirelessly and
utilised all possible means to do so, as Allaah Says )what means(:"He
]i.e., Nooh[ said: 'My Lord! Indeed I invited my people ]to truth[
night and day. But my invitation increased them not except in flight
]i.e., aversion[. And indeed, every time I invited them that You may
forgive them, they put their fingers in their ears, covered themselves
with their garments, persisted, and were arrogant with ]great[
arrogance."]Quran 71: 5-7[ Did this prevent him from continuinghis
mission in calling them to Allaah? Indeed not, he used all possible
methods to call them, asAllaah Says )what means(:"Then Iinvited them
publicly. Then I announced to them and ]also[ confided to them
secretly."]Quran 71: 8-9[
The call of Yoosuf:
When Yoosufwas imprisoned, he did not forget his duty of calling to
Allaah. Rather, the first thing he did was to practice this duty when
his two cellmates requested him to interpret the dreams they saw. He
promised them that he would do so, but first mentioned what Allaah
describes as )what means(:"…That is from what my Lord hastaught me.
Indeed I have left the religion of a people who do not believe in
Allaah, and they, in the Hereafter, are disbelievers. And I have
followed the religion of my fathers, Ibraaheem )Abraham(, Is'haaq
)Isaac(, and Ya'qoob)Jacob(. And it was not for us to associate
anything with Allaah. That is the favour of Allaah upon us and upon
the people, but most of the people are not grateful. O ]my[ two
companions of the prison! Are separate lords better or Allaah, the
One, the Prevailing?"]Quran 12: 37-39[ Note how he immediately called
them, despite the normal feeling of anguish that a person would feel
at being imprisoned.
The call of Prophet Muhammad:
The Prophethas set the greatest example in terms of dedication and
endurance in guiding people. This was very evident in his call to the
tribe of Quraysh, the Arab tribes and the masses in general. Hewould
call to Allaah whilst upon a mountain, in the Sacred Mosque, in the
street, in the market, in people's houses, during Hajj season, in the
desert, during times of peace and times of war, when healthy and when
sick, when visiting people, and when he was being visited. He was
calling people to Allaah all of the time.
Hewould call those who loved him as well as those who hated him.
Hewould approach tribes during the season of Hajj and call them to
worship Allaah saying:"O people! Allaah commands you to worshipHim
alone and ascribe no partners to Him."
Heused to approach them during the season of markets likethat of
'Ukaath and say:"O people! Who will protect me? Who will support me?
Who would help me convey the message of my Lord?"
Hecontinued to do so until Allaah blessed him with the honourable
Ansaar who resided in Madeenah and who gave him the pledge of support
in the first famous pledge of Al-'Aqabah. This marked the great
initiation point for the expansion of his mission.
The Prophetendured all typesof torture and insult for the sake of
propagating the message of Islam and calling the people to Allaah.
Once, riding a donkey hewent to invite 'Abdullaah Ibn Ubayy, who was
the chief hypocrite, to Islam, but the lattersaid to him: "Keep your
donkey away from me, its stench offendsme." Yet hebore this
hypocrite's despicable manners and continued calling him to Allaah.
Anasreported: "Once, a Jewish boy who served the Prophetfell
)terminally( ill, so hewent to visit him. Hesat down by his head and
said to him:"Embrace Islam."The boy looked at his father who was
sitting beside him. The father said: 'Obey Abul-Qaasim )i.e., the
Messenger of Allaah(.' The)dying( boy therefore embraced Islam and the
Prophetstepped out of their home, saying:"Praise be to Allaah who has
saved him from the Hellfire."]Al-Bukhaari[
Hewent to call the people of Taa'if, but they refused to accept his
call and thus hereturned grieved and saddened. But why? His anguish
was due to them not embracing Islam and refusing themessage of Allaah.
Distance did not stop him from conveying the message of Allaah to
anyone, but due to not being able to leave his followers who were in
dire need of his personal instruction, hesent messengers on his behalf
to convey the message of Allaah to all those that he was unable to
personally visit. Hesent messengers to all the kings and rulers that
hepossibly could.
The Prophetsent a message with Dihyahto the Governor of Busraa, who
forwarded it to Heraclius to read. The contents ofthe letter were as
follows:"In thename of Allaah The Beneficent, The Merciful. )This
letter is( from Muhammad the slave of Allaah and His Messenger to
Heraclius the ruler of Byzantine. Peace be upon he who follows the
right path. I invite you to Islam, and if you should become a Muslim
you will be safe, and Allaah will double your reward, but if you
reject this invitation to Islam then you will be committing a double
sin by misguiding your Areesiyyeen )i.e., peasants(.)Hethen
quoted)which means(:"…O people of the scripture! Come to a word that
is equitable between us and you – that we will not worship except
Allaah and not associate anything with Him and not take one another as
lords instead of Allaah. But if theyturn away, then say: 'Bear witness
that we are Muslims]submitting to Him[.'"]Quran 3: 64[

Paying through installments

Definition:It is a postponed payment executed in a fixed number of
instalments at determined times, with a price higher than the cash
price.
Is such a sale allowed? Scholars have two opinions:
1-The first opinion:Many scholars of the Hanafi, Maaliki, Hanbali, and
Shafi'ee schools of jurisprudence rule that it is allowed. They
present the following proofs:
A- This form of sale is an exampleof the sales that are allowed in the
Quran where Allaah Says)what means(:"…Allaah has permitted trade and
has forbidden interest…"]Quran: 2:275[ And also:"…Except when itis an
immediate transaction which you conduct among yourselves…"]Quran
2:282[
B- Some prophetic narrations show the permissibility of the increase
above the cash price. Forexample, the Prophetordered'Amr bin Al-'Aasto
equip an army, so 'Amr would buy a camel for the price of two due to
the payment being in instalments.]Al-Haakim & Bayhaqi[
C- In Islam, trades and transactions are generally allowed, provided
they are conducted with a mutual consentof the contractors, unless the
particular type of transaction is specifically forbidden by the
Sharee'ah )Islamic Law(. Since there is no convincing proof that this
type of sale is prohibited, it remains allowed. Whoever
claimsotherwise has to provide proof.
2-The second opinion:This is thatof Imaams Zayn Al-'Aabideen 'Ali bin
Al-Husayn and Al-Jassaasfrom the Hanafi School of Jurisprudence, as
well as others who stated that increasing the price in exchange for
postponing a payment is similar to increasingthe debt in exchange for
postponing its fulfilment. Their proofs are:
A-The verse where Allaah Says)what means(:"…Allaah has permitted trade
and has forbidden interest…"]Quran 2:275[ means that sales that
include an increase of price in exchange for deferring payments are
forbidden, because they are examples of Riba )interest(.
B-The Prophethas forbidden the addition of extraneous conditions to a
sale, or to have two sales in one.
C-There is an analogy of this type of sale with the case where someof
the debt is forgiven when the debtor pays before the due date. This
would mean that time has compensation, and this is plainly Riba.
D-The increase of price because of the deferred payment is an increase
in exchange for nothing in return, therefore it is a case of Riba,
which, by definition, means to hike up the price in exchange for
nothing.
The majority of the scholars have refuted the above proofs, presented
by those who prohibit this sale, as follows:
A-To say that this type of sale is like Riba because of the increase
of price is refuted. The Prophet,has determined the cases of Riba, and
some scholars have limited themselves to these caseswhile others have
added other cases they thought were considered Riba because they
fulfil the same causes. These cases are, however, the object of
disagreement between the scholars. But the matter that is disagreed
about in this particularcase is beyond what was mentioned by the
Prophetand related cases, for it is about asale in which the kind of
merchandise and the evaluation of the price have differed.
B-To say that Riba means an increase in price is also refuted because
almost every sale includes an increase in the price. The
abovementioned verse]Quran: 2:275[ mentions the unlawfulness of Riba
in general, but the types of Riba were enumerated by the Prophetand
they were six types.Saleby instalments is not included in these six
types of Riba, nor is it included in the types added to them by some
scholars.
C-Taking as proof the Hadeeth)prophetic narration( that forbids two
sales in one, or extraneous conditions in a sale, is refuted because
the forbidden sales in that Hadeethare in fact sales where either the
price or the merchandise is not specified, which is not the case of
the instalment sale.
In conclusion, the most acceptable opinion is the one adopted by the
majority of the scholars, which allows this type of sale, because of
their strong proofs and because they convincingly addressed the proofs
presented by the other side. Also, the common interest of all the
Muslims requires that it be accepted due to the benefit for both the
buyer and the seller.
Two Fatwas )Legal Rulings( Concerning Instalments:
Question 1:What is the Islamic Ruling concerning the increase in the
price when there is a deferred payment executed in instalments?
Answer:Payment by instalments in sales contracts is allowed if it
includes legitimate conditions and permissible if the monetary amount
of the instalments is defined and the times of payment are fixed; as
Allaah Says)what means(:"O you who believe! When you contract a debt
for a specified term, write it down…"]Quran 2:282[ And also, due to
the Hadeeth: "Whoever loaned something, let him lend itin a known
measure, or a known weight, and for a fixed term." In addition, we
have the authentic story of Bareerahwho emancipated herself from her
masters in exchange for nine Ooqiyyaat )the plural of Ooqiyyah,one of
which is equivalent to three hundred and sixty Dirhams(, paying one
Ooqyyah a year, and this was a payment in instalments, and the
Prophetdid not condemn it; rather, he approved of it. ]Shaykh Ibn
Baaz[
This narration indicates that it is permissible to pay in instalments.
Even though the texts state that it is permissible to delay payment,
there is no text that explicitly states that it is permissible to
increase the price in return for the delay.
Hence, the scholars differed concerning the ruling on this issue. Some
scholars said that it is prohibited, on the grounds that it is the
same as Riba. They stated that this was due to the increase in price
in return for the deferment, which is Riba. On the other hand, the
majority of scholars, including the four Imaams, were of the view that
it is permissible. The comments of the scholars of the four Schools of
Fiqh )Islamic Jurisprudence( concerning this include the following:
·TheHanafiSchool: "The price may be raised in return for delaying
payment," ]Badaa'i' Al-Sanaa'i', 5/187[
·TheMaalikiSchool: "For more time some amount may be addedto the
price." ]Bidaayat Al-Mujtahid, 2/108[
·The Shaafi'ee School: "Five in cash is equivalent to six in deferred
payment." ]Al-Wajeez byAl-Ghazzaali, 1/85[
·TheHanbaliSchool: "Delay adds something to the price."]Fataawa Ibn
Taymiyyah, 29/499[
Question 2:A man living in the United Sates asks if instalments used
in car sales that include a fee for deferring payment is allowed. This
fee increases when the buyer fails to pay on the agreed due dates.
Answer:If someone sells cars or other merchandise for a known fixed
price that is payable by instalments that are fixed both intime and
amount, in such a way that the price does not change when the fixed
time of payment changes )i.e., payment is delayed(, then this sale is
allowed, for Allaah Says )what means(:"Oyou who believe! When you
contract a debt for a specified term, write it down…"]Quran 2:282[ But
if the price of the merchandise increases if an instalment is paid
after the due date, as it is understood in this question, then this is
forbidden by consensus of the scholars, because this is a case of
Riba, which is mentioned )and explicitly forbidden( in the Quran.]The
General Committee for Religious Research, Fatawa, Da'wah, and
Guidance[

Dought & clear - causes of apathy and theremedy for that.

What is the best solutionfor apathy in faith after a person used to
fear Allaah, then he became apathetic and can no longer read Qur'aan?.
Praise be to Allaah.
There are several causes of apathy and before dealing with the problem
we have to pause and find out the cause. There are several ways of
finding out the cause and dealing with apathy.
Some of these causes are: a weak relationship with Allaah, laziness in
worship, keeping company with careless people, being distracted by
this world and its delights, and not thinking about the end of this
world and the consequences of being ill-prepared to meet Allaah.
As for how to treat the Muslim who has been afflicted by apathy in
worship, there are several ways of doing so including the following:
1 – Strengthening his relationship with his Lord, by reading the
Qur'aan and pondering its meanings, realizing the greatness of Allaah
by seeing the greatness of His Book, thinking about the greatness of
His names and attributesand actions.
2 – Regularly offering naafil prayers and persisting in doing so, even
if they are few, because one of the greatest causes of the Muslim
becoming apathetic is when he starts to do acts of worship and does a
great deal in the beginning. This is not the way of the Prophet(peace
and blessings of Allaah be upon him) and is not what he advised his
ummah to do. 'Aa'ishah (may Allaah be pleased with her) described his
actions as ongoing, i.e., not interrupted or infrequent. And the
Prophet(peace and blessings of Allaah be upon him) told us that, "The
most beloved of actions to Allaah are those which are done
persistently, even if they are little." If a Muslim wants not to be
afflicted by apathy, then let him strive to do a small action
persistently, because this is better than doing a lot infrequently.
3 – Striving to keep company with righteous and active people. A
manwho is energetic (in worship and Islamic activities) will make you
more active and lazy people do not like activecompanions. So look for
active friends who striveto memorize Qur'aan, seek knowledge and
callpeople to Allaah. Friends like that will encourage you to worship
and will show you the way to good things.
4 – Read books that tell the stories of active people so that you will
have good examples in your journey towards Allaah. For example,'Uluw
al-Himmahby Shaykh Muhammad ibn Ismaa'eel al-Muqaddim;Salaah al-Ummah
fi 'Uluw al-Himmahby Shaykh Sayyid 'Afaani.
5 – We advise you to make du'aa', especially in the latter part of the
night. The one who turns to his Lord and seeks His help to remain
steadfast in worshippingHim and to worship Him well will never be let
down.
We ask Allaah to help you to do that which pleases Him and to guideyou
to the best attitudes,words and deeds.
And Allaah knows best.

Dought & clear - Do not panic if du’aa’s are not answered.

I would like to ask you aquestion and I hope that you will take the
time to answer me. I am an ordinary Muslim; I donot have great faith
or weak faith. I do the obligatory duties with some shortcomings - and
I hope that Allaah will forgive me - and I do some of the Sunnahs.I
believe in the divine will and decree, both good and bad. About seven
years ago I suffered great distress because of a calamity - which I
will not trouble you with - but I will tell you honestly that
initially I panicked, and Iwas filled with despair, but after
approximately one year Allaah guided me, and good people taught me
that there was something good in it, by Allaah's leave. Theytold me
that the calamity was either because of a sin that I had committed or
it wasa test from Allaah, and they advised me to call upon Allaah
(du'aa') andask for forgiveness, and to ask of Allaah from his bounty,
and to seek to draw closer to Him by means of His beautiful names and
sublime attributes, and to do a lot of good deeds, and that by
Allaah's leave myrequest would never be rejected, and that Allaahwould
answer my prayers. I did all of that, although I do not say that I did
it perfectly, but I did the best I could. I said a lot of du'aa' and
did a lot of good deeds, and I repented to Allaah sincerely from all
my sins, and I asked Allaah to relieve my distress and take away my
worry. I prayed to Allaahfor guidance (istikhaarah) before doing some
things in mylife so that my affairs would be set straight, but after
doing all these things, my worry and distress only increased, and the
calamities and grief grew worse. All thethings about which I prayed
istikhaarah failed, and brought me trouble. All doors were closed in
my face. Allaahforbid that I should complain about Allaah to you,
rather I complain about my sorrow and grief to Allaah. But I want to
know why Allaah did not answer me? And why did I not succeed inany of
my worldly affairs, even though I took the necessary means and put my
trust in Allaah, and I did not do anything without praying istikhaarah
beforehand, and Allaah helps the kaafir in his worldly affairs if he
takes the necessary means. I do not eat haraam things and I do not
intend to do bad things to anyone and I pray for everyone to be
guided. I heard one of the Shaykhs telling the story of Pharaoh and he
said that Allaah said to Moosa: "By My Might and Majesty, if he had
asked Me to save him I would have saved him." Some questions began to
form in my mind: Am Imore insignificant before Allaah that Pharaoh,
even though I have not committed the sins that he did? If that is not
the case, then why is Allaah testing me with these trials even though
I do not have a lot of faith? If the reason is my sins, then I have
repented from all sins, and I have said a lot of du'aa'. If Allaah
wants to raise me in status in Paradise thereby, how can that be when
Allaah knows that I am not able to bear this trial?
Many questions are going around in my mind, they are haunting me and I
cannot find anyanswer. In fact my resolve has started to failand my
faith is beginning to weaken, and I feel very distressedabout
everything in this world. I can no longer bear this burden. It has
gone on too long and I am filled with deep despair and doubt is
entering my heart. Were it not that Allaah has forbidden suicide, I
would have done it and given myself a break. I apologize for going on
at such length.
Praise be to Allaah.
Firstly:
We ask Allaah to accept your repentance and forgive your sin, and to
help you to do that which He loves and which pleases Him.
Secondly:
Undoubtedly there is some error in your understanding of the issue of
du'aa' and response and calamity. What you are suffering from is
something natural, if you do not have a proper understanding of these
and similar matters. We empathize with you and feel your pain, and we
hope that you will pay attention to what we are going to explain to
you, and follow it. We see from your letter that you are prepared to
accept what we want to tell you, and this had encouraged us to write
back to you and tell you what will be good for you in this world and
in the Hereafter.
Thirdly:
Many people think that all they have to do is to declare their
repentanceto their Lord, then they will immediately have it easy and
be relieved of trouble, and wealth will come to them, and they will
live a life of luxury! But none of that is necessarily the case.
Rather there is a test andtrial of this person's repentance: is it
sincere or not? Is it for the sake of Allaah or not? All of that means
he will face anew test. Indeed the purpose and wisdom behind this life
is that it is a test and trial. Allaah says (interpretation of the
meaning):
"Verily, We have created man from Nutfah (drops)of mixed semen (sexual
discharge of man and woman), in order to try him, so We made him
hearer and seer"
[al-Insaan 76:2]
If he understands this fact, then he should surrender in his heart to
his Lord and accept it, but if he does not understand that, then
hewill not be able to surrender in his heart to his Lord, even if he
seems to have surrendered outwardly. Hence it was narrated that some
of the salaf said: "If the kings and sons of kings knew whatjoy we
experience, they would fight us for it with their swords." Whatjoy
could be referred to here? It is the joy of the heart that has certain
faith in its Lord, may He be exalted, and the joy of obeying Him and
the happiness of drawing closer to Him, even if they were going
through hardships. This is the measure of a goodlife, as Allaah says
in His Holy Book, where He says (interpretation of the meaning):
"Whoever works righteousness -- whether male or female -- while he (or
she) is a true believer (of Islamic Monotheism) verily, to him We will
give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to
the best ofwhat they used to do (i.e. Paradise in the Hereafter)"
[al-Nahl 16:97]
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
The one who combines faith and good deeds, "to him We will give a good
life" by giving himtranquillity in his heart and peace of mind, and by
causing him not to pay any attention to thatwhich could disturb his
heart. Allaah will grant him a goodly provision from sources he could
not imagine, and "We shall pay them certainly"in the Hereafter "a
reward in proportion to the best of what they used to do", all kinds
of delight such as no eye has seen, no ear has heard and it has not
crossed the mind of any man. So Allaah will give him good in this
world and good in the Hereafter.Tafseer al-Sa'di(p. 448).
With regard to others, such as the kuffaar and sinners, listen to what
Allaah says about them (interpretation of the meaning):
"But whosoever turns away from My Reminder (i.e. neither believes in
this Qur'aan nor acts on its teachings) verily, for him is a life of
hardship, and We shall raise him up blind on the Day of Resurrection"
[Ta-Ha 20:124]
Ibn Katheer (may Allaah have mercy on him) said:
"But whosoever turns away from My Reminder" means: goes against My
command and that which I have revealed toMy Messenger, and turns away
from it and ignores it, and follows something other than itsguidance,
"verily, for him is a life of hardship"i.e., in this world, so he will
have no tranquillity or peace of mind, rather he will be in a state of
anxiety because of his misguidance, even if he appears outwardly to
beliving a life of luxury, wearing what he wants, eating what he
wants, living where he wants, but so long as his heart has no certain
faith and is not guided, then he will be in a state of anxiety and
confusion and doubt, and he will remain doubtful and hesitant. This is
part of the life of hardship.
Tafseer Ibn Katheer(5/322, 323)
Is it in any way wise or reasonable to give up that which Allaah has
given you of different kinds of worship, and has honoured you with
belief in it, because you are deceived by the easeand ample provision
enjoyed by the kuffaar in this world?
"Do they think that in wealth and children with which We enlarge them
56. We hasten unto themwith good things. Nay, [it is a Fitnah (trial)
in this worldly life so that they will have no share of good things in
the Hereafter] but they perceive not"
[al-Mu'minoon 23:55]
Moreover you are ignoring the clear evidence in the Book of Allaah and
the Sunnah ofHis Messenger about du'aa' and its great importance, and
the causes of it being answered, and you are focussing on things such
as the phrase "By My Might and Majesty, if he had asked Me to save him
I would have saved him" which is more akin to the words of story
tellers and reports from the Children of Israel.
Even if we assume it is sound, is simply getting what one wants in
this world of good living andample provision a sign that he is
accepted by his Lord?
Allaah says (interpretation of the meaning):
"As for man, when his Lord tries him by giving him honour and
bounties, then he says (in exultation): "My Lord has honoured me."
16. But when He tries him by straitening his means of life, he says:
"My Lord has humiliated me!"
17. Nay! But you treat not the orphans with kindness and generosity
(i.e. you neither treat them well, nor give themtheir exact right of
inheritance)!
18. And urge not one another on the feeding of Al-Miskeen (the poor)!
19. And you devour the inheritance -- all with greed.
20. And you love wealth with much love.
21. Nay! When the earth is ground to powder.
22. And your Lord comes with the angels in rows.
23. And Hell will be brought near that Day. On that Day will man
remember, but how will that remembrance (then) avail him?
24. He will say: "Alas! Would that I had sent forth (good deeds) for
(this) my life!"
25. So on that Day none will punish as He will punish.
26. And none will bind (the wicked, disbelieversand polytheists) as He
will bind"
[al-Fajr 89:15-26]
Even if we assume that this provision came to him after a great deal
of du'aa', does this indicatethat this person is acceptable and
pleasing to his Lord?
"He it is Who enables you to travel through land and sea, till when
you are in the ships, and they sail with them with a favourable wind,
and they are glad therein, then comes a stormy wind and the waves come
to them from all sides, and they think that they are encircled
therein. Then they invoke Allaah, making their Faith pure for Him
Alone, (saying): "If You (Allaah) deliver us from this, we shall
truly, be of the grateful."
23. But when He deliversthem, behold! They rebel(disobey Allaah) in
the earth wrongfully. O mankind! Your rebellion (disobedience to
Allaah) is only against your ownselves, -- a brief enjoyment of this
worldly life, then (in the end) unto Us is your return, and We shall
inform you of that whichyou used to do"
[Yoonus 10:22-23]
Shaykh Ibn al-Sa'di (may Allaah have mercy on him) said:
They understood that they were doomed, so they ended their dependence
on created beings and they realizedthat no one could save them from
this hardship except Allaah alone, so they called upon Him, making
their Faith pure for Him Alone and promising that they would adhere to
that, and they said: "If You (Allaah) deliver us from this, we shall
truly, be of the grateful" but "whenHe delivers them, behold! They
rebel (disobey Allaah) in the earth wrongfully" i.e., they forget that
hardship and that du'aa', and what they committed themselves to, and
they associate others with Allaah whomthey acknowledge cannot save
them from hardships or protect them from difficulty. Why are they not
sinceretowards Allaah in worship in times of ease as they are at times
of hardship?
But they will face the consequences of their rebellion, hence Allaah
says: "Your rebellion (disobedience to Allaah) is only against your
ownselves, -- a brief enjoyment of this worldly life" i.e., everything
that you hope when you rebel and turn away from Allaah, is to make
some worldly gains, which willsoon come to an end, then you will leave
thembehind: "then (in the end) unto Us is your return" on the Day of
Resurrection, "and We shall inform you of that which you used to do".
This is the ultimate warning to them againstpersisting in what they
are doing. End quote.Tafseer al-Sa'di(361).
Think about the meaning of the words ofAllaah (interpretation of the meaning):
"Whoever desires the quick-passing (transitory enjoyment of this
world), We readily grant him what We will for whom We like. Then,
afterwards, We have appointed for him Hell; he will burn therein
disgraced and rejected __far away from Allaah's Mercy).
19. And whoever desires the Hereafter and strivesfor it, with the
necessaryeffort due for it (i.e. does righteous deeds of Allaah's
obedience) while he is a believer (in the Oneness of Allaah __ Islâmic
Monotheism) -- then such are the ones whose striving shall be
appreciated, (thanked and rewarded by Allaah).
20. On each __ these as well as those __We bestow from the Bounties of
your Lord. And the Bounties of yourLord can never be forbidden.
21. See how We prefer one above another (in this world), and verily,
the Hereafter will be greater in degrees and greater in preferment"
[al-Isra' 17:18-21]
You should understand that the matter is not as you think, that the
one who gets his share or has his du'aa' answered is better, and that
the one who does not get anything is of lesser status. No, it is not
like that.
Fourthly:
Many people are mistaken about the issueof du'aa' in many ways. With
regard to your question we want to point out two mistakes:
1 - You think that du'aa' is answered just becauseyou say du'aa'. This
is wrong, because there are conditions for du'aa's to be answered and
there are impediments which prevent it from being answered.
For a detailed discussion concerning this matter, please see the
answer toquestion no. 5113.
In that discussion you will see that one of the impediments to du'aa'
being answered in your case is your being impatient and getting
frustrated.
It was narrated from AbuHurayrah that the Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "A person will still be
answered so long as his du'aa' does not involve sin or severing ties
of kinship, and so long as he does not become impatient." It was said:
O Messenger ofAllaah, what does being impatient mean? He said:
"Saying, I said du'aa', and I said du'aa', and I did not receive
anyresponse, then he becomes frustrated and stops saying du'aa'."
Narrated by Muslim (2735).
2 - You think that the response can only be of one kind, which is
getting what you asked for in du'aa' such as wealth, children, a job
and so on. This is wrong,because the response may be of three types:
it may be by getting what one asked for in du'aa', or it may be that
evil commensurate with one's du'aa' is warded off, or that may be
stored up for one as reward for the Day of Resurrection.
It was narrated from AbuSa'eed that the Prophet(peace and blessings of
Allaah be upon him) said:"There is no Muslim who does not offer any
du'aa' in which there is no sin or severing of family ties but Allaah
willgive him one of three things in return: either He will answer his
du'aa'sooner, or he will store itup for him in the Hereafter, or He
will divert an equivalent evil away from him because of it." They
said: "We willsay a lot of du'aa'." He said: "Allaah is more
generous." Narrated by Ahmad(10749), classed as saheeh by al-Albaani
inSaheeh al-Targheeb wa'l-Tarheeb(1633).
Fifthly:
If a Muslim is falling short in his worship and obedience, that should
make him feel that he is not worthy of having hisdu'aa' answered, and
perhaps that will motivate him to do moreacts of worship and obedience
that will bring him closer to Allaah. If the caller believes that he
has done that which Allaah loves and is pleased with, and that he
deserves an answer, thatwill make him think badly of his Lord, may
Hebe exalted, and will make him feel let down and begin to despair,
until he wishes that he could escape from life bycommitting suicide.
All of that, unfortunately, we can see in your words.
This is unlike the one who is aware of his shortcomings before his
Lord. This will make him think badly of himself, not of his Lord, may
He be glorified and exalted,and that will motivate him to keep away
from forbidden things and do obligatory things, and tofollow the path
of piety, and to avoid overindulging in permissible things whichmay
distract him from obeying his Lord.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: It was
narrated that 'Umar Ibn al-Khattaab (may Allaah be pleased with him)
said: By avoiding that which Allaah has forbidden, Allaah will accept
du'aa' and tasbeeh. And it was narrated that Abu Dharr (may Allaah be
pleased with him) said: "The amount of du'aa' with righteousness that
is sufficient is like the amount of salt that is sufficient with
food." And Muhammad ibn Waasi' said: A little du'aa' is sufficient
with piety.
One of the salaf said: Do not expect a response when you have blocked
the way with sins. One ofthe poets also commented on this by saying:
We call upon Allaah for every hardship, then we forget Him when the
hardship is relieved.
How can we hope for an answer to our du'aa's, when we have blocked its
way with sins?
Jaami' al-'Uloom wa'l-Hukam(1/107, 108).
Al-Qurtubi (may Allaah have mercy on him) said:
It was said to Ibraaheemibn Adham: Why is it thatwe supplicate and
receive no response?
He said because you know Allaah but you do not obey Him, and you know
the Messenger butyou do not follow his Sunnah, and you know the
Qur'aan but you do not act in accordance with it, and you eat fromthe
blessings of Allaah but you do not give thanks for them, and you know
Paradise but you do not seek it, and you know Hell but you do not flee
from it, and you know the shaytaan but you do not fight himrather you
agree with him, and you know death but you do not prepare for it, and
you have buried the dead but you do not learn a lesson from that, and
you ignore your own faults and are preoccupied with other people's
faults.
Tafseer al-Qurtubi(2/312).
Study this brilliant passage from the writings of Ibn al-Jawzi
concerning this matter. He (may Allaah have mercy on him) said:
I think part of the test is when a believer supplicates and receives
no response, and he repeats the du'aa' for a long time and sees no
sign of a response. He should realize that this isa test and needs
patience.
What a person experiences of waswaas when the response is delayed is a
sickness which needs medicine, I have experienced this myself. A
calamity befell me and I supplicated and did not see any response, and
Iblees started to lay his traps. Sometimes he said : The generosity
(of Allaah) is abundant and He is not miserly, so why is there adelay?
I said to him: Be gone, O cursed one, for I have noneed of anyone to
arguemy case and I do not want you as a supporter!
Then I told myself: Beware of going along with his whispers, for if
there was no other reason for the delay except that Allaah is testing
you to see whether you will fight the enemy, that is sufficient
wisdom.
My soul (nafs) said: How could you explain the delay in the response
of Allaah to your prayers for relief from this calamity?
I said: It is proven with evidence that Allaah, may He be glorified
and exalted, is the Sovereign,and the Sovereign may withhold or give,
so there is no point in objecting to Him.
2 - The wisdom behind that is proven in definitive evidence. I may
think that something is good, but wisdom does not dictateit, but the
reason for that may be hidden, just as a doctor may do things that
appear outwardly to be harmful,intending some good purpose thereby.
Perhaps this is something of that nature.
3 - There may be an interest to be served by delay, and haste may be
harmful. The Prophet(peace and blessings of Allaah be upon him) said:
"A person will be fine so long as he does not become impatient and
says, 'I prayed but I did not receive any answer.'"
4 - The response may be withheld because of some fault in you. Perhaps
there was something dubious in what you ate or your heart was heedless
at the time when you said the du'aa', or your punishment is being
increased by means of your need being withheld, because of some sin
from which youhave not repented sincerely.
So look for some of these reasons, so that you might achieve your aim.
5 - You should examine the intention behind thisrequest, because
attaining it may lead to more sin, or prevent youfrom doing some good,
so withholding it is better.
It was narrated that one of the salaf used to ask Allaah to help him
to go out on campaign, but a voice called out to him: If you go out on
campaign you will be taken prisoner, and if you are taken prisoner you
will become a Christian!
6 - Perhaps losing what you have missed out on will cause you to turn
to Allaah and getting it will distract you from Him. This is obvious,
based onthe fact that were it not for this calamity you would not have
turned to Him, because the real calamity is what distractsyou from
Him, but what makes you stand before Him is good for you and is in
your best interests.
If you ponder these things you will focus on what is more beneficial
for you, such as correcting a mistake or seeking forgiveness or
standing before Allaah and beseeching Him, and forget about what you
have missed out on .End quote.
Sayd al-Khaatir(59-60).
And Allaah is the Source of strength.