Duas

Dua when angry
-
أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
Translation
I seek refuge with Allah from the accursed devil (shaytaan).
Transliteration
a‛oodhu billaahi minash-shayṭaanir-rajeem
Sources: Bukhari No# 3282, 6048, 6115; Muslim No# 2610; Abu Dawud
No# 4780, 4781• • • • • • • • • • • • • • • • • • • • • • • • • • • •
Dua during a gathering
-
رَبِّ اغْفِرْ لِي ، وَتُبْ عَلَيَّ ، إِنَّكَ أَنْتَ التَّوَّابُ الْغَفُورُ
Translation
Ibn Umar (RA) said: It would be counted that the Messenger of Allah
(peace and blessings of Allah be upon him) would say one hundred times
at any one sitting before getting up:
"O my Lord, forgive me and turn towards me (to accept my repentance).
Verily, You are The Oft Acceptor of repentance, The Oft-Forgiving."
Transliteration
rabbigh-fir lee, wa tub ‛alayya, innaka antat-tawwaab-ul-ghafoor
Sources: Abu Dawud No# 1516; At-Tirmidhi No# 3434; Ibn Majah No#
3814• • • • • • • • • • • • • • • • • • • • • • • • • • • •
Dua at the conclusion of a gathering
-
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا
أَنْتَ ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
Translation
How far from imperfections You are O Allah, and I praise You. I bear
witness that None has the right to be worshipped except You. I seek
Your forgiveness and turn to You in repentance.
Transliteration
subḥaanak-allaahumma wa bi ḥamdika, ash-hadu an laa ilaaha illaa anta,
astaghfiruka wa atoobu ilayk
Sources: Abu Dawud No# 4859; At-Tirmidhi No# 3433 and similar to
this also An-Nasa'i No# 1344

Dear Christian Friends and All Devoted Ones to God

We are just about to end the year 2012, which has passed with great
lessons for each one of us individually and the entire world.
Now, we are looking forward to entering a New Year that will bring
glad tidings and hopefully it will be the beginning of lasting peace
for many who are in need of security and safety.
The only way for achieving the awaited harmony between all of the
faiths and nations is through love, compassion and brotherhood with
each other.
The celebration of the birth of Jesus Christ by all of the Christians
is an immense joy for the Christian world and for his second return we
are all excited and anticipate with great fervor the joy and blessings
that are close at hand.
By means of this message, we are wishing and praying for God to endow
the entire humanity with goodness and blessings.

100 million year old fossil unearthed in Hukawng Valley of Burma is another evidence of Creation

One hundred million years ago a drop of tree resin that engulfed a
Cretaceous spider and a wasp eventually fossilized into amber was
unearthed by scientists. This fossil find shows perfectly preserved
legs and part of the body of an adult male spider and a wasp
ensnared in its web.
This amber is adequate evidence displaying that the Cretaceous
spider, or the wasp have never gone through any evolution through
the 100 million years and both animals are exactly the same with
their counterparts living in our day.

Bediuzzaman repliesto those who say, ''Hazrat Mahdi (pbuh) coming as anindividual and putting an end to the corruption of the end times is not compatible with the law of Allah.''

IN THE TIME OF THE WORST CORRUPTION OF THE END TIMES HE WILL SEND A
LUMINOUS INDIVIDUAL, who is both the greatest mujtahid, and the
greatest mujaddid, and a judge, and a mahdi, and a spiritual guide,
and the qutb-ul azam AND THAT INDIVIDUAL WILL BE FROM THE AHL
AL-BAYT OF THE PROPHET.
What is our Master saying?
In the time of the worst corruption of the End Times, he says,
Hazrat Mahdi (pbuh) will come when Darwinism and materialism have
grown strong and spread, when people have turned away from religion
because of that, and when wars, oppression, murder, suicide,
injustice, hunger and poverty are at their peak. (burada kargaşa
fitne görüntüleri kullanılabilir)
At just such a time, Allah will send Hazrat Mahdi (pbuh) as an
individual, and he says that Hazrat Mahdi (pbuh) will be from the
line of our Prophet (saas).
And Bediuzzaman goes on,
In the same way that Almighty Allah fills the world of the earth and
sky with clouds and empties them in a minute and calms sea storms
in a second and produces an example of summer in fall within an hour
and produces a winter storm in summer, SO HE CAN LIFT THE OPPRESSION
OF THE WORLD OF ISLAM WITH THE MAHDI. And He has promised that, and
OF COURSE HE WILL KEEP His promise .
Our master is saying that in the same way that it is easy for Allah
to fill the sky with clouds and cause it to rain, to still sea
storms and to produce summer in fall or winter in summer, so it is
easy for Him to put an end to the oppression of the Islamic world
through Hazrat Mahdi (pbuh). Allah has promised that He will send
Hazrat Mahdi (pbuh) and will free the Muslim world through him.
This promise will definitely be made good.
And our master once again issues a reminder to those who say that
Hazrat Mahdi (pbuh) will not come as a person and that the coming of
the Mahdi (pbuh) and his doing great things are incompatible with
the law of Allah:
Of course that great zeal and powerful determination will come and
HAZRAT MAHDI WILL TAKE CHARGE and encourage people to the right
course and the truth, AND WE AWAIT THIS FROM THE LAW OF ALLAH AND
THE DIVINE MERCY, AND ARE RIGHT TO AWAIT IT, LIKE SPRING COMING
AFTER WINTER. (Letters, p. 422-424)
This means that the coming of Hazrat Mahdi (pbuh) will be as
compatible with the law of Allah as spring coming after winter.
This means that Allah will send the person of Hazrat Mahdi (pbuh)
and put an end to all oppression through him.
This means that what our Prophet (saas) said, will definitely come true.
Therefore, Muslims must pray for Allah to bring about these delights
foretold by our Prophet (saas) and Bediüzzaman at once and must
expect Hazrat Mahdi (pbuh) with joy, fervor and determination.

Fathwa, - Male and female texting each other

Question:
I wanted to know whether it was permissible in Islam for a male and a
female to text each other. Both want to get married to each other, but
have some issues to tackle e.g. parental consent, cultural barriers...
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you in good health and iman.
It is permissible for a male and female to speak to each other with
the intention of getting married. What is impermissible is for the
male and female to be alone with each other, to have suggestive
conversation, and to have physical contact.
Text chat is not without its problems. I assume you mean instant
messaging via computer or cell phone. This is not the ideal method to
communicate. First, it's way too impersonal to effectively discuss
serious issues. Second, it is akin to a form of khalwa, or seclusion,
considering that there is no third party chaperoning the discussion.
While it may be adviseable to to find some common ground before
approaching your families, exercise caution. A lot of well-intentioned
text messaging starts off innocently enough and then degenerates into
flirtation or worse.
You want to make sure that Islamic adab (decorum) is observed at all times.
As a suggestion, if you've got some issues to tackle before
approaching your families, why not meet the brother in the presense of
the local imam, or a knowledgeable member of the community? That way,
you can talk face to face without fear of impropriety, plus you may
get valuable advice for how to approach your families.

Fathwa, - The Islamic Social system and implications on gender interaction.

Question:
Aslamalaikum
I am struggling to understand the social system of Islam that governs
the relationship between the two sexes. To my understanding there are
certain shariah factors that define the permissibility of interaction.
1. Purpose of interaction (e.g. Trade, education, employment, dawah,
celebrations etc)
2. Where the interaction takes place (Shariah definitions of Public or Private)
Please could you provide information/opinions (Hanafi) on the following?
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite in a shopping mall would you be
able to greet them and have a conversation within the limits of Islam.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
In a recent charity event the environment was "mixed". I was told this
was permissible on the following basis.
The event was public and open to anybody
The purpose of the event/interaction was for charity and not for social purposes
Seating arrangements were based on family tables.
The actual environment seems similar to certain cultural marriage
ceremonies (free mixing) which are prohibited due to the private
nature of the event.
Does the observation of Hijab by all females have any consequences to
the permissibility of the events, i.e. If all women are covered
appropriately then can there be interaction between the sexes.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
I pray that you are in good health and spirits.
I believe that there is a certain amount of confusion about what
constitutes free mixing and what is simply required in the way of
social graces.
Yes, free mixing of the genders is prohibited. However, and I pray one
of our scholars can elaborate further, in today's contemporary Western
societies, it is unrealistic to try to avoid any and all interaction
with members of the opposite sex.
Even when there's a purpose to the interaction, such as business or
work for example, it is inevitable that there will be a social aspect
to this contact.
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite sex in a shopping mall would you
be able to greet them and have a conversation within the limits of
Islam?
Khalwa takes place when one man, or more than one man, and one woman
are alone in a place that no one else can enter. Seeing someone in a
shopping mall is not khalwa. If you see a co-worker in a public place,
why would you ignore them? From the Muslim perspective, not talking to
the person may be interpreted as modesty and politeness. However, from
the non-Muslim's perspective, such behavior may be interpreted as
coldness or rudeness. It is important to look at the consequences of
our actions. Certainly a courteous greeting and an polite inquiry
after the person's health goes a long way in giving a good impression
of Islam. Remember that our actions are often interpreted as
representing the religion itself.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
Certainly, the limits on gender interaction have to be more
scrupulously observed in private. By private, I assume you mean a
private function, such as a wedding. In that type of setting, which is
more conducive to free mixing, it is definitely better to be cautious.
However, I can't comment unless it's on a case-by-case basis. Every
wedding is different. Some weddings are strictly separated. Some are
mixed. Some wedding parties are very observant of hijab and gender
rules and others aren't. If you're in a situation where you're invited
to a wedding and you simply can't get out of it, then you can minimize
your contact with members of the opposite sex or simply not stay long.
As far as public functions are concerned, once again, that depends on
the community and their dynamics. Some public events are strictly
separated with the women sitting behind screens. Other events allow
guests to sit where they want. However, I have noticed that families
usually sit together, while other tables are reserved for single
brothers. This arrangement can work if people keep their interaction
modest and respectful.
However, if you are truly uncomfortable being in a mixed setting, even
if the women are covered, then you can choose not to attend. If it's a
fundraiser, why not drop off your check and keep on going?
Keep in mind that at some point in time you will have to interact with
Muslim sisters who do not observe hijab. As long as you guard your
gaze and observe the same decorum you would with any Muslim sister,
then insha'Allah, things should work out just fine.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
I'm not sure what you mean by purely social purposes. When there is a
need, there is no problem with brothers and sisters interacting. The
important thing is to strike a balance. For example, you might be
working with sisters in organizing a dawah program. Obviously, you
will have to talk to them. However, you might see the sisters in a
different setting, like someone's house for example. From what I've
observed, people can maintain a good working relationship, but in more
private settings they observe a pleasant and modest distance. So if
you were to see the sisters at a dinner party, for example, you might
just give salaams and give them their space.
I hope this has been helpful.
And Allah knows best.

Fathwa, - Is it obligatory to cover the area under the chin?

Question:
I read that some scholars say that covering the chin and under it is
fardh, but some say because of its difficulty it is not. I have
difficulty wearing my hijab so that it covers my chin, also my cheeks
are really full and when I wear it in that manner I feel very insecure
as it draws more attention to them (I am in the time of meeting
potential husbands!) so can I wear hijab and just pin it under my
chin? I would be covering everything except for the part right under
my chin.
Answer:
Walaikum assalam,
I asked Mufti Mahmoud Ashraf Usmani about this last year: He said that the
scholars do not emphasize that the area under the chin is necessarily
from the awrah that must be covered, because of the difficulty of
covering it (and the wide hardship in insisting on such a ruling).
Others, however, emphasize it strongly.
I had asked Shaykh Adib al-Kallas about this a few years ago. He said
that the area should be covered, but because it is small in area, and
only little of it is generally visible from the sides, it would not
invalidate the prayer if left uncovered.
And Allah knows best, and He alone gives success.
Wassalam,

The collection and compilation of the Quran

Part 1: During the Lifetime of the Prophet.
A study of the compilation of text must begin with the character of
the book itself as it was handed down by Muhammadto his
Companionsduring his lifetime. It was not delivered or revealed all at
once.
The Noble Quran was revealed to Prophet Muhammadpiecemeal over a
period of twenty-three years from the time when hebegan to preach the
Message of Islam in Makkah in 610 CE until his death at Madeenah in
632 CE. The Quran itself declares that Allaah addressed Prophet
Muhammadwith what means:"…And We have spaced it distinctly."]Quran
25:32[
Furthermore, no chronological record of the sequence of passages was
kept by Muhammadhimself or his Companions so that, as each of these
began to be collected into an actual Soorah )chapter(, no thought was
given as to theme, order of deliverance or chronological sequence. It
is acknowledged by all Muslim writers that most of the chapters,
especially the longer ones, are composite texts containing various
passages not necessarily linked to each other in the sequence in which
they were given. As time went on Muhammadwould say words to the effect
of: "Put this passage in the chapter in which so-and-so is mentioned",
or: "Put it in such and such a place." ]As-Suyooti, Al-Itqaan fee
'Uloom Al-Quran, p.141[ Thus, passages were added to compilations of
other passages already collected together until each of these became a
distinct chapter. The evidence that a number of these chapters already
had their recognised titles during the lifetime of Muhammad. is the
following two Prophetic narrations: "Anyone who recites the last two
verses of Soorah Al-Baqarah )The Cow, chapter 2( at night, they will
suffice him." ]Al-Bukhaari[ And:"If anyone learns by heart the first
ten verses of the Soorah Al-Kahf )the Cave, No. 18(, he will be
protected from the Dajjaal )Antichrist(."]Muslim[
At the same time, there is also reason to believe that there were
other chapters to which titles were not necessarily given by Prophet
Muhammad. An example of this is Soorah Al-Ikhlaas ]Chapter 112[, for
although the Prophetspoke at some length about it and said it was
equal to one-third of the whole Quran, he did not mention it by name.
]Muslim[
As the Quran developed, the Prophet's Companionstook portions of it
down in writing and also committed its passages to memory. It appears
that the memorisation of the text was the foremost method of recording
its contents as the very word Quran means 'recitation'. From the very
first word delivered to Muhammadby the angel Jibreel )Gabriel( on
Mount Hiraa', namely Iqra' – 'Recite!' ]Chapter 96:1[, we can see that
the verbal recitation of its passages was very highly esteemed and
consistently practiced. Nevertheless, it is to actual written records
of its text that the Quran itself bears witness in the following verse
)which means(:"]It is recorded[ in honoured sheets. Exalted and
purified. ]Carried[ by the hands of messenger-angels. Noble and
dutiful."]Quran: 80:13-16[
Furthermore, there is evidence that even during the early days of
Prophet Muhammadin Makkah, portions of the Quran as then delivered
were being written down. When 'Umarwas still a pagan, he one day
struck his sister when he heard her reading a portion of the Quran.
Upon seeing blood on her cheek, however, he relented and said:"Give me
this sheet which I heard youreading just now so that I may see what
Muhammad has brought."]Ibn Is-Haaq, Seerat Rasoolullaah, p.156[. On
reading the portion of the twentieth chapter )of the Quran( which she
had been reading, he became a Muslim.
Nonetheless, it appears that right up to the end of the life of
Muhammadthe practice of memorisation predominated over the writing
down of the Quran and was regarded as more important.
In the Hadeeth )narrations( records, we read that the angel Jibreel is
said to have checked the recitation of the Quran every Ramadan with
Prophet Muhammadand, in his )the Prophet( final year, he )Jibreel(
checked it with him twice. Faatimahsaid:"The Prophet, sallallaahu
alayhi wa sallam, told me, 'Jibreel used to recite the Quran to me and
I to him once a year, but this year he recited the whole Quran with me
twice. I think that my death is approaching.'"]Al-Bukhaari[
Some of the closest Companions of the Prophetdevoted themselves to
learning the text of the Quran by heart. These included Ubayy Ibn
Ka'b, Mu'aath Ibn Jabal, Zayd Ibn Thaabit, Abu Zayd and Abu
Ad-Dardaa'. Abdullaah Ibn Mas'oodcollected more than ninety of the one
hundred and fourteen chapters by himself, learning the remaining
chapters from other Companions.
Regarding the written materials, there are no records as to exactly
how much of the Quran was written down during the lifetime of Prophet
Muhammad. There is no evidence to suggest that anyone actually
compiled the whole text of the Quran into a single manuscript, whether
directly under the authority of Prophet Muhammador otherwise.
With the death of Prophet Muhammadin 632 CE, the revelation stopped,
as the Quran had become complete. There could be no further revelation
once its chosen recipient had passed away. While he lived, however,
there was always the possibility that new passages could be added and
it hardly seemed appropriate, therefore, to contemplate codifying the
text into one harmonious whole. Thus, it is not surprising to find
that the book was widely scattered in the memories of men and in
writing on various different materials at the time of the death of the
Prophet.
There were only a few disputes among the Companions about the text of
the Quran while the Prophetwas alive, unlike those which arose soon
after his death. All these factors explain the absence of an official
codified text at the time of his death. Imaam As-Suyootistated that
the Quran, as sent down from Allaah in separate stages, had been
completely written down and carefully preserved, but that it had not
been assembled into one single location during the lifetime of Prophet
Muhammad, sallallaahu alayhi wa sallam, ]Ibn Is-haaq, Seerat
Rasoolullaah, p.96[
All of it was said to have been available in principle, for the
Companionshad absorbed it in their memories and it had been written
down on separate materials. The final order of the various verses and
chapters is also presumed to have been defined by the Prophetwhile he
was still alive.

Practical steps for memorizing the Quran

Almost every Muslim wishes to memorise the Quran and many have
embarked upon the journey of doing so, yet a number among them do this
task rather haphazardly, which leads to difficulty in the process of
memorisation as well as increasing their chances of forgetting what
they have memorised. In view of the great need of ensuring the
successful memorisation of the Quran, some practical steps toward
efficient memorisation and avoiding setbacks are stated in this
article:
1. The Same Copy
Use the same Mus-haf )copy( when you read the Quran and stick to it so
that you may become familiar with it and know the sites of various
verses and how to find them quickly when you revise what you have
memorised.
2. Reader
Try to find a knowledgeable reader, such as a Shaykh )scholar( who is
well versed in the rules of Tajweed )correct recitation(. Start
reading to him what you intend to memorise beforehand so that he may
correct any wrong pronunciation.
3. Group
Read and memorise the Quran within a group rather than individually.
Members of groups help each other in correcting mistakes and thus make
the task easier. Prophet Muhammadsaid: "Whenever a group congregates
in one of the houses of Allaah )i.e., Mosques( to recite the Book of
Allaah )Quran( and study it, peace and mercy will descend upon them,
the angels will surround them and Allaah will mention them to those
with Him )i.e., the angels(." ]Muslim[
4. Repeat
Repeat what you have memorised to yourself frequently, and the best
way to do this is during the prayers.
5. Tajweed
Learn the basic rules of Tajweed before you start memorising and try
to apply these rules while memorising. Allaah Says in the Quran )what
means(:"… And recite the Quran with measured recitation."]Quran 73:4[
6. Supplication
Supplicate to Allaah to help you in memorising what you have read of
the Quran. Many Hadeeths )Prophetic narrations( point to how this is
to be done.
7. Sequence of Chapters
Begin memorising the Quran from the last section )Juz'( and work
backwards, as the verses in the last section are shorter and more
familiar.
8. Audio Cassette
Listening to an audio cassette of the Quran will assist you in
memorising what you have read and make it easier for you to know the
right pronunciation and intonation; however, you must choose a reader
who is well known for being skilled, so that you can memorise the
Quran correctly.
9. Location
Try to read the Quran in a quiet location and stick to this if you
can, as this will put you in the right mood to memorise the Quran and
keep you away from any distractions. An example of such a place is the
Masjid )Mosque(.
10. Time
Make reading and memorising the Quran a daily activity and allocate a
special time devoted to this purpose. Try to choose a suitable time
when you are fresh and not tired. The best time is at dawn, as Allaah
Says )what means(:"…Indeed, the recitation ]of the Quran[ at dawn is
ever witnessed"]Quran 17:78[ and that is after the Fajr )dawn( prayer.
Avoid reading and memorising in the late evenings when you come back
from work tired and sleepy, as it will be difficult for you to
concentrate at that time.
11. Understanding
Try to understand the meaning of what you memorise, as this will
assist further memorisation and enable you to act upon what you read.
12. Review
Always review what you have memorised and make this a regular habit;
otherwise you will tend to forget what you have memorised after a
while. It is advisable to review the whole Quran every thirty days.
Prophet Muhammadsaid: "Take care of the Quran )by memorising it(. I
swear by the One in whose Hand is my soul that it is easier to slip
away from you than the camels from their shackles." ]Al-Bukhaari &
Muslim[
13. Encouragement
Encouragement of your household, particularly the children, will help
them to compete with each other, particularly if you also reward them
with gifts. Memorising the Quran at an early age is very rewarding as
the ability to register and recall knowledge and information is
quicker and easier then than in later years. Also, when you get older,
your responsibilities increase and you might find it difficult to find
enough time to achieve your goals.
14. Intention
You should be sincere to Allaah and make your intention to seek the
reward from Him before beginning memorising the Quran. You should feel
that the Quran is there to guide mankind to good. Allaah Says in the
Quran )which means(:"This is the Book about which there is no doubt, a
guidance for those conscious of Allaah."]Quran 2:2[
One should also realise the great reward of reading and studying the
Quran, and there are many Hadeeths which emphasise this point. Not
only are the Muslims who read the Quran rewarded, but those who listen
to it are as well; Allaah Says )what means(: "So when the Quran is
recited, then listen to it and pay attention that you may receive
mercy."]Quran 7:204[
Reading and memorising the Quran is not difficult, and this fact was
stated clearly in the Quranic verse )which means(:"And We ]i.e.
Allaah[ have certainly made the Quran easy for remembrance, so is
there any who will remember?"]Quran 54:17[
15. Avoid Ostentation
After memorising the Quran, avoid showing off and arrogance. Being
given the ability to memorise the Quran is a blessing from Allaah, and
people might become proud of themselves to have accomplished this
task. Some people might then want everybody to know of their
achievement and thus be admired. This is a kind of Shirk )associating
others with Allaah in worship( which is a dangerous and punishable
act. One should be thankful to Allaah as it is He who made it easy for
him to memorise and understand the Quran.
16. Loud
Try to read with a reasonably loud voice and listen to your reading.
Avoid reading silently - this will also help you to overcome laziness
and tiredness.
17. Set an Amount to Read and Memorise
Set a certain amount of verses to read and memorise from the Quran at
every session. Start with a small amount and then increase gradually.
Do not be driven by your enthusiasm as this will shortly wear out. It
is more important to persevere in memorising, no matter how small the
amount is.
18. Manners
Once you have memorised the Quran, endeavour to acquire its manners,
apply it in your life and act upon it, as this obligation is more
emphasised on those who know it by heart.

The importance of Tajweed

The Noble Quran is the literal words of Allaah that He revealed as an
infallible source of legislation for mankind to live an organised life
by. It contains regulations and recommendations about all aspects of
life and references to the Hereafter. Being so important, the Quran
must be read, written, and recited correctly and clearly, so as not to
create any sort of ambiguity or misunderstanding whatsoever. Allaah
Almighty addressed His Messenger Muhammadin the Quran, Saying )what
means(:"…And recite the Quran with measured recitation."]Quran 73:4[
Listening to the Quran being recited correctly is enough to soften
even the hardest of hearts. Muslims and non-Muslims alike find it a
deeply moving experience, even if they do not understand what is being
said. Every Muslim has to recite Quran in prayers, but many of us do
not realise that reciting the Quran correctly while observing the
rules of recitation is not an advanced science for expert reciters
alone, rather it is an obligation upon each and every one of us
whenever we recite the Quran.
What is Tajweed?
The Arabic word Tajweed linguistically means 'proficiency' or 'doing
something well'. It comes from the same root letters as the word
Jayyid, which means 'good'. When applied to the Quran, it means giving
every letter of the Quran its rights and dues of characteristics when
we recite the Quran, and observing the rules that apply to those
letters in different situations. We give the letters their rights by
observing the essential characteristics of each letter. We give them
their dues by observing the characteristics of each letter that are
present in them some of the time and not present at other times.
The Quran was revealed with Tajweed rules applied to it. In other
words, when the angel Jibreel )Gabriel(recited the words of Allaah to
the Prophet Muhammadhe recited them in a certain way and he showed the
Prophetthe ways in which it was permissible to recite the Quran. So it
is obligatory upon us to observe those rules so that we recite it in
the way it was revealed.
At the time of the Prophetthere was no need for people to study
Tajweed because they talked with what is now known as Tajweed, so it
was natural for them. When the Arabs started mixing with the non-Arabs
and as Islam spread, mistakes in the Quranic recitation began to
appear, so the scholars had to record the rules. Now, because the
everyday Arabic that Arabs speak has changed so much from the
Classical Arabic with which the Quran was revealed, even the Arabs
have to study Tajweed.
The Purpose of Tajweed
The Quran is the word of Allaah, and its every syllable is from
Allaah. Its recitation must be taken very seriously. The purpose of
the Science of Tajweed, in essence, is to make the reciter proficient
in reciting the Quran, observing the correct pronunciation of every
letter with the rulings and characteristics which apply to it, without
any exaggeration or deficiency. Through this, the reciter can recite
the Quran according to the way of the Prophetwho received it from
Jibreel who received it from Almighty Allaah in the Classical Arabic
language.
Each Arabic letter has a Makhraj )an exit or articulation point from
which it originates( and Sifaat )attributes or characteristics(.
Knowing the Makhraj and Sifaat of each letter is an important part of
Tajweed. Sometimes two letters have very similar exits, which makes
mixing them up easy. So, if a person does not know the attributes of
each letter, he may change the meaning of the words in Quran
recitation. Observing the rules of Tajweed in reciting prevents the
reciter from making mistakes in reciting the Quran.
The Ruling of Reading with Tajweed
Imaam Muhammad Ibn Al-Jazariwho was a great Quran and Hadeeth scholar
of the 9th Hijri century, stated in his famous poem that details the
rules of Tajweed:
"And applying Tajweed is an issue of absolute necessity, Whoever
doesn't apply Tajweed to the Quran, then a sinner is he."
Hence, applying the rules of Tajweed is an obligation to keep away
from the major mistakes in reciting the Quran.
The scholars have divided the types of mistakes one might fall into
when reciting the Quran into two:
1. Clear mistakes:which usually change obvious things and change the meaning.
2. Hidden mistakes:for which one may need to study Tajweed rules.
The majority of scholars agree that applying the Tajweed rules of the
Quran such that the clear mistakes are avoided is an individual
obligation )Fardh 'Ayn( upon every Muslim who has memorised part or
all of the Quran, while applying the rules of Tajweed to avoid the
hidden mistakes is a collective obligation )Fardh Kifaayah( upon
Muslims. That is, there must be some students of knowledge who have
knowledge of that. This is because the Quran was revealed with the
Tajweed rules applied to it, and the Prophetrecited it back to Jibreel
in that way and the companions of the Prophetread it in that way, so
it is an established Sunnah )Prophetic tradition or practice(.
The list below shows the type of mistakes under each category:
Clear Mistakes:
Mistakes related to correct pronunciation of letters so that letters
are not mixed up in a way that changes their meaning. Scholars and
ordinary Muslims alike should avoid these.
Examples of Clear Mistakes:
• Changing one letter into another or a short vowel )Harakah( into
another )e.g. changing Fat-hah into Dhammah or the letter Qaaf into
Kaaf, etc(
• Not observing the elongations )Madd( at all. Reciting them quickly
as if there is no Madd so that they turn into the length of a vowel.
• Making a Madd letter which out of a normal Harakah.
• Stopping or starting at an incorrect place so that the meaning is
spoilt, like stopping at 'Laa ilaaha' )i.e., there is nothing worthy
of worship(, without completing 'illallaah' )except Allaah(.
Hidden Mistakes:
Mistakes which have to do with perfecting pronunciation and are not
obvious. These are known only by those who have studied Tajweed rules
or are experts in this field. Ordinary Muslims may not know such
mistakes or perceive them to be so.
Examples of Hidden Mistakes:
• Not being totally exact with the elongation of letters: )Making the
Madd shorter or longer by a 1/2 or even 1/4 degree, etc.(
• Not observing the attributes of each letter perfectly: )Slightly
rolling the Raa', or exaggerating the 'N' sound in Noon etc.(
• Not observing the rules with which to pronounce letters when they
are next to each other )like not merging certain letters that should
be merged )Idghaam( and not clearly pronouncing those which should be
clearly pronounced )Ith-haar( etc.(
• Making light letters sound heavy and heavy letters sound light
)except if by doing this one changes a letter into another; in which
case it would be an obvious mistake.(
Among the proofs that the scholars bring to show the obligation of
Tajweed and its being an established Sunnah is that Almighty Allaah
Says in the Quran )what mean(:"…And recite the Quran with measured
recitation."]Quran 73:4[
There are various Prophetic narrations also showing us the importance
of Tajweed. Umm Salamahwas asked about the recitation of the
Prophetand she described it as a recitation: "Clearly-distinguished,
letter by letter".

Dought & clear, - He is asking about the virtues of the first ten days of Dhu’l-Hijjah

Are the first ten days of Dhu'l-Hijjah more special than other days?
What are the righteous deeds that it is recommended to do a lot of
during these ten days?.
Praise be to Allaah.
Among the great seasons of worship are the first ten days of
Dhu'l-Hijjah, which Allaah has favoured over other days. It was
narrated from Ibn 'Abbaas (may Allaah be pleased with him) that the
Prophet(peace and blessings of Allaah be upon him) said: "There are no
days on which righteous deeds are more beloved to Allaah than these
ten days." They said: "Not even jihad for the sake of Allaah?" He
said: "Not even jihad for the sake of Allaah, unless a man goes out
himself for jihad taking his wealth with him and does not come back
with anything." Narrated by al-Bukhaari, 2/457
It was also narrated from Anas (may Allaah be pleased with him) that
the Prophet(peace and blessings of Allaah be upon him) said: "There is
no deed that is better before Allaah or more greatly rewarded than a
good deed done in the (first) ten days of al-Adha." It was said: "Not
even jihad for the sake of Allaah?" He said: "Not even jihad for the
sake of Allaah, unless a man goes out himself for jihad taking his
wealth with him and does not come back with anything." Narrated by
al-Daarimi, 1/357; its isnaad is hasan as stated inal-Irwa', 3/398.
These texts and others indicate that these ten days are better than
all other days of the year, with no exception, even the last ten days
of Ramadaan. But the last ten nights of Ramadaan are better than the
first ten nights of Dhu'l-Hijjah, because they includeLaylat al-Qadr,
which is better than a thousand months. SeeTafseer Ibn Katheer, 5/412.
So the Muslim should start these days with sincere repentance to
Allaah, then he should do a lot of righteous deeds in general, then he
should pay attention to doing the following deeds:
1 – Fasting
It is Sunnah for the Muslim to fast on the first nine days of
Dhu'l-Hijjah, because the Prophet(peace and blessings of Allaah be
upon him) encouraged us to do righteous deeds in the first ten days of
Dhu'l-Hijjah, and fasting is one of the best of deeds, which Allaah
has chosen for Himself as it says in the hadeeth qudsi: "Allaah says:
'All the deeds of the son of Adam are for him, except fasting, which
is for Me and I shall reward for it." Narrated by al-Bukhaari, 1805.
The Prophet(peace and blessings of Allaah be upon him) used to fast on
the first nine days of Dhu'l-Hijjah. It was narrated from Hunaydah ibn
Khaalid from his wife, that one of the wives of the Prophet(peace and
blessings of Allaah be upon him) said: The Prophet(peace and blessings
of Allaah be upon him) used to fast on the first nine days of
Dhu'l-Hijjah and the day of 'Ashoora', and three days each month, the
first Monday of the month and two Thursdays. Narrated by al-Nasaa'i,
4/205 and by Abu Dawood; classed as saheeh by al-Albaani inSaheeh Abi
Dawood, 2/462.
2 – Reciting tahmeed, tahleel and takbeer a great deal
It is Sunnah to recite takbeer (saying Allaahu akbar (Allaah is most
great)), tahmeed (saying al-hamdu Lillah (praise be to Allaah)),
tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah))
and tasbeeh (saying Subhaan-Allaah (Glory be to Allaah)), during the
first ten days of Dhu'l-Hijjah, saying these words out loud in the
mosques, homes, streets and every place in which it is permissible to
remember Allaah, to perform this act of worship openly and proclaim
the greatness of Allaah.
Men should recite out loud and women should recite quietly.
Allaah says (interpretation of the meaning):
"That they may witness things that are of benefit to them (i.e. reward
of Hajj in the Hereafter, and also some worldly gain from trade), and
mention the Name of Allaah on appointed days, over the beast of cattle
that He has provided for them (for sacrifice)"
[al-Hajj 22:28]
The majority are of the view that the "appointed days" are the first
ten days of Dhu'l-Hijjah, because it was narrated from Ibn 'Abbaas
(may Allaah be pleased with him) that the appointed days are the first
ten days of Dhu'l-Hijjah.
It was narrated from 'Abd-Allaah ibn 'Umar (may Allaah be pleased
with him) that the Prophet(peace and blessings of Allaah be upon him)
said: "There are no days that are greater before Allaah or in which
good deeds are more beloved to Him, than these ten days, so recite a
great deal of tahleel, takbeer and tahmeed during them." Narrated by
Ahmad, 7/224; its isnaad was classed as saheeh by Ahmad Shaakir.
The takbeer is as follows:
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa
Lillaah il-hamd(Allaah is Most Great, Allaah is Most Great, there is
no god but Allaah; Allaah is Most Great and to Allaah be praise).
And there are other versions.
This takbeer has become a forsaken Sunnah nowadays, especially at the
beginning of these ten days. You can hardly hear it except from a few.
It should be recited out loud, so as to revive the Sunnah and remind
the heedless. It was proven that Ibn 'Umar and Abu Hurayrah (may
Allaah be pleased with them both) used to go out to the marketplace
during the first ten days of Dhu'l-Hijjah, reciting the takbeer our
loud, and the people would recite takbeer when they heard them, i.e.,
the people would remember the talkbeer and each one would recite it by
himself; it does not mean that they recited in unison – that is not
prescribed in sharee'ah.
Reviving Sunnahs that have been forgotten brings a great deal of
reward, as is indicated by the words of the Prophet(peace and
blessings of Allaah be upon him): "Whoever revives one of my Sunnahs
that has died out after I am gone, will have a reward like that of
everyone who does it, without that detracting from their reward in the
slightest." Narrated by al-Tirmidhi, 7/443; this hadeeth is hasan
because of corroborating reports.
3 – Doing Hajj and 'Umrah
One of the greatest deeds that can be done during these ten days is
Hajj to the sacred House of Allaah. Whoever Allaah helps to go on Hajj
to His House and do the rituals in the required manner will – in sha
Allaah – be included in the words of the Messenger of Allaah(peace and
blessings of Allaah be upon him): "An accepted Hajj brings no less a
reward than Paradise."
4 – Udhiyah (sacrifice)
One of the righteous deeds that bring a person closer to Allaah in
these ten days is to slaughter the sacrifice and to look for a good,
fat animal and to spend money on it for the sake of Allaah.
Let us hasten to make the most of these great days, before the
negligent regrets what he did, and before he asks to go back and
receives no response.

Dought & clear, - Ruling on seeking auspicious omens from the Mushaf

Instead of offering salaat al-istikhaarah, some people open the Holy
Qur'an randomly, then they look for anything in the page that they
have chosen of the Mushaf to give them a hint to help them make their
decision. For example, there is a married daughter who came to live
with her parents, because her husband is not giving her her rights,
and she wants to get divorced. Her mother opened the Mushaf (at
random) and there was the story of Moosa (peace be upon him) and his
mother, (where Allah said to her): "but when you fear for him, then
cast him into the river" [al-Qasas 28:7]. From this story, she
understood that her daughter should go back to her husband. Can you
explain this matter to me?
Praise be to Allah.
Salaat al-istikhaarah is a confirmed Sunnah that is proven in reports
from the Prophet (blessings and peace of Allah be upon him), and it
cannot be replaced by what you have mentioned about seeking auspicious
omens in the Qur'an. Rather this seeking omens in the Mushaf is haraam
according to a number of scholars, because it comes under the same
heading as divination with arrows.
Al-Qarraafi (may Allah have mercy on him) said: With regard to the
haraam pursuit of auspicious omens, at-Tartooshi said in his
commentary that looking for auspicious omens in the Mushaf, geomancy,
drawing lots, throwing grains of barley (and interpreting the patterns
in which they fall), and all such things are haraam, because they come
under the same heading as divination with arrows. During the
Jaahiliyyah, they had arrows or pieces of wood, on one of which was
written "Do it"; on other arrows were written the words "Do not do it"
and "Not clear (or try again)". A person would draw one of them, and
if he found the words "Do it" he would go ahead with what he was
thinking of doing; if he found the words "Do not do it", he would turn
away from what he wanted to do and think that it was bad; if he found
the word "Not clear (or try again)," he would try again. Thus he was
seeking his share of the unseen by means of these arrows, so that if
it was good he would pursue it and if it was bad he would forget about
it. The same applies to one who looks for auspicious omens in the
Mushaf or elsewhere; the one who does that thinks that if he sees
something good he will pursue it or if he sees something bad he will
try to avoid it. This is exactly what is meant by divination with
arrows which the Qur'an states is haraam. End quote fromal-Furooq,
4/240
Al-Nafraawi said: The Prophet (blessings and peace of Allah be upon
him) liked good omens, which refers to anything that makes one feel at
ease, such as a good word. Inas-Saheehit says: "There isno tiyarah
(superstitious belief in bad omens), and the best of it is a good
omen." It was said: O Messenger of Allah, what is a good omen? He
said: "A good word that one of you hears." According to another
report, he said: "But I like good omens." An example of that is if a
person sets out on a journey or to go and visit a sick person and he
hears the wordsYaa saalim(O safe one),yaa ghaanim(O winner) oryaa
'aafiyah(O healthy one). This applies if he was not seeking such an
omen (and heard that by coincidence); but if he was seeking an omen so
that he could act upon whatever he heard, whether it was good or bad,
then it is not permissible, because it is like the haraam divination
with arrows that they used to do during the Jaahiliyyah. A similar
practice, which is also not permissible, is looking for omens in the
Mushaf, because this also comes under the same heading as divination
with arrows, because he may find something in the Qur'an that appears
to point to something he does not like, and that may lead him to
regard the Qur'an as "unlucky". If a person wants to do something then
hears something that upsets him, he should not change his plans;
rather he should say: "O Allah, no one brings good except You and no
one brings evil or wards off evil except You."
End quote fromal-Fawaakih ad-Dawaani, 2/342
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked
about looking for good omens in the Mushaf. He replied: With regard to
looking for good omens in the Mushaf, there is no report of that from
the early generations, and the later generations disputed concerning
it. Al-Qaadi Abu Ya'la mentioned a dispute concerning it. He narrated
from Ibn Battah that he did it and said that someone else disliked it.
But this is not the kind of good omen that the Messenger of Allah
(blessings and peace of Allah be upon him) liked; he liked good omens
and disliked superstitious belief in bad omens. The kind of good omen
that he liked is when a person does something or decides to do
something, putting his trust in Allah, then he hears a good word that
makes him happy, such as if he hears the wordsYaa najeeh(O successful
one),Yaa muflih(O prosperous one),Ya sa'eed(O happy one),Yaa mansoor(O
victorious one) and so on. For example, during his hijrah (migration
to Madinah) he met a man en route and said to him: "What is your
name?" He said: Yazeed (meaning increase). He said: "O Abu Bakr,yazeed
amruna(our matter will increase in good)." As for superstitious belief
in bad omens, if a person has done something, putting his trust in
Allah, or he has decided to do something, then he hears a word that he
dislikes, such as "it will not reach its goal" or "he will not
prosper" and so on, and he takes it as a bad omen and gives up his
plans, this is forbidden. It is narrated inas-Saheehthat Mu'aawiyah
ibn al-Hakam as-Sulami said: I said: O Messenger of Allah, among us
are some people who superstitiously believe in bad omens. He said:
"That is something that one of you feels in his heart; do not let it
prevent you from going ahead." Thus the Prophet (blessings and peace
of Allah be upon him) forbade letting superstition prevent one from
doing what one intended to do. In both cases, even though he liked
good omens and disliked superstitious belief in bad omens, he would
still pray istikhaarah (seeking Allah's help in making a decision),
put his trust in Allah and go ahead on the basis of what is prescribed
of taking appropriate measures. In the case of a good omen, he did not
make it a reason or motive for going ahead, and he did not let a bad
omen prevent him from going ahead. Rather it was the people of the
Jaahiliyyah who based their decision whether to go ahead or not on
that, for which they would use arrows for divination. Allah forbade
using arrows for divination in two verses of the Qur'an; when they
(the people of the Jaahiliyyah) wanted to make a decision, they would
bring sticks like arrows or pebbles or something else on which they
had made marks to indicate "good", "bad" or "unclear (or try again)."
If they picked up the one that said "good," they would go ahead with
their plans; if they picked up the one that said "bad", they would
refrain; and if they picked up the one that said "unclear", they would
try again. And there are other actions that could come under the same
heading, such as throwing pebbles or barley grains (and "reading" the
patterns in which they fall), or using boards, pieces of wood or
pieces of paper on which were written Arabic letters, verses of poetry
and the like, by means of which a person would decide whether to go
ahead with his plans or not. All of these are forbidden because they
come under the same heading as seeking divination with arrows. Rather
it is Sunnah to pray istikhaarah, seeking guidance from the Creator,
and to consult other people and find out on the basis of shar'i
evidence what Allah likes and is pleased with and what He dislikes and
forbids. These superstitious practices are sometimes intended to find
out whether what a person wants to do is good or bad, and sometimes
they are intended to find out about its usefulness, in the past or in
the future. In either case it is not allowed or prescribed. And Allah,
may He be glorified and exalted, knows best.
End quote fromMajmoo' al-Fataawa, 23/66
Thus it is clear that seeking good omens from the Mushaf by opening it
and looking at the page, then basing one's decision on that, is haraam
and is the same as seeking divination with arrows. This is in contrast
to good omens that come immediately after one has taken a decision,
when hearing a good word by coincidence, when not looking for that.
What is mentioned in the question about the wife who is not being
given her rights by her husband indicates that the method mentioned is
not correct, because one may say: Rather the verse mentioned indicates
that she should separate from him and stay away, even if she fears the
consequences thereof, as the mother of Moosa threw her son into the
river, but the consequences were good for her.
In such cases it is essential to examine the problem and its causes
and ways of dealing with it in the appropriate shar'i manner, such as
offering sincere advice, and looking for arbitrators from the
husband's family and the wife's family, and so on.
And Allah knows best.

Dought & clear, - It is mustahabb to fast the first eight days of Dhu’l-Hijjah for pilgrims and others

What is the ruling on fasting on the first eight days of Dhu'l-Hijjah
for the pilgrims? I know that it is makrooh for them to fast on the
Day of 'Arafah.
Praise be to Allaah.
Fasting on the first eight days of Dhu'l-Hijjah is mustahabb for
pilgrims and others, because the Prophet(peace and blessings of Allaah
be upon him) said: "There are no days in which good deeds are more
beloved to Allaah than these ten days." They said: O Messenger of
Allaah, not even jihad for the sake of Allaah? The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "Not even
jihad for the sake of Allaah, unless a man goes out with his self and
his wealth and comes back with neither." Narrated by al-Bukhaari (969)
and al-Tirmidhi (757), from the hadeeth of Ibn 'Abbaas (may Allaah be
pleased with him).
It says inal-Mawsoo'ah al-Fiqhiyyah(28/91): The fuqaha' are
unanimously agreed that it is mustahabb to fast during the first eight
days of Dhu'l-Hijjah, before the day of 'Arafah. The Maalikis and
Shaafa'is stated that it is Sunnah to fast on these days for the
pilgrim too. End quote.
It says inNihaayat al-Muhtaaj(3/207): It is Sunnah to fast the eight
days before the day of 'Arafah, as is stated inal-Rawdah, and that
applies equally to pilgrims and others, but it is not Sunnah for the
pilgrim to fast on the day of 'Arafah, rather it is mustahabb for him
not to fast then, even if he is able for it, following the example of
the Messenger(peace and blessings of Allaah be upon him), and so that
he will have more strength for du'aa'. End quote.
And Allaah knows best.

Dought & clear, - Why is Ibraaheem (peace be upon him) singled out for mention in the Tashahhud?

Why do we send blessings and peace upon Ibraaheem (peace be upon him)
in the prayer, and not upon the other Prophets? He is one of the five
Messengers of strong will, but he is not the first or last of them, so
why him, and if it is because he is the first one mentioned, why do we
not send greetings upon 'Eesa, Nooh and Moosa as well?
Praise be to Allah.
Allah, may He be glorified and exalted, singled out Sayyiduna
Ibraaheem (blessings and peace of Allah be upon him) for great favours
and honour. He was described in the Qur'an as an imam (leader), an
ummah (a nation in himself), a haneef (monotheist), and devoted to
Allah, may He be glorified and exalted; all the Prophets who came
after him were descended from him and the followers of all religions
(Muslims, Christians and Jews) believe in him.
Ibraaheem (peace be upon him) is the best of the Prophets and
Messengers after our Prophet Muhammad (blessings and peace of Allah be
upon him). Hence Allah has told us that He took him as a close
friend."And Allah did take Ibrahim (Abraham) as a Khaleel (an intimate
friend)" [an-Nisa' 4:125].
All the Prophets who came after him are descended from him via Ishaaq
and Ya'qoob, apart from Muhammad (blessings and peace of Allah be upon
him), who is descended from Ismaa'eel ibn Ibraaheem.
Our Prophet (blessings and peace of Allah be upon him) is closer to
Ibraaheem than anyone else. So Ibraaheem (peace be upon him) is the
father of the Arabs and the forefather of the Prophet (blessings and
peace of Allah be upon him) in terms of descent.
Ibraaheem is the one whom the Prophet (blessings and peace of Allah be
upon him) instructed his community to follow. "Then, We have inspired
you (O Muhammad SAW saying): "Follow the religion of Ibraheem
(Abraham) Haneefa (Islamic Monotheism - to worship none but Allah)"
[an-Nahl 16:123].
Hence our Prophet (blessings and peace of Allah be upon him) is the
closest of people to Ibraaheem (peace be upon him), and so are we, as
his followers.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
"Verily, among mankind who have the best claim to Ibraheem (Abraham)
are those who followed him, and this Prophet (Muhammad SAW) and those
who have believed (Muslims)"
[Aal 'Imraan 3:68].
And He says, refuting the Jews and the Christians:
"Ibraheem (Abraham) was neither a Jew nor a Christian, but he was a
true Muslim Haneefa (Islamic Monotheism - to worship none but Allah
Alone) and he was not of Al-Mushrikoon"
[Aal 'Imraan 3:67].
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: Why is
Ibraaheem (peace be upon him) singled out for the call of Tawheed,
when all the Prophets called people to Tawheed (belief in the Oneness
of Allah)?
He replied:
All the Prophets brought the message of Tawheed. Allah, may He be
exalted, says (interpretation of the meaning):
"And We did not send any Messenger before you (O Muhammad SAW) but We
inspired him (saying): La ilaha illa Ana (none has the right to be
worshipped but I (Allah)), so worship Me (Alone and none else)"
[al-Anbiya' 21:25].
But Ibraaheem was the father of the Arabs, and the father of the
Israelites, and he called people to pure Tawheed. The Jews and the
Christians claimed to be his followers, but the Muslims are the ones
who are his followers. He (peace and blessings be upon him) was chosen
to be the father of the Prophets; he is the promoter of pure
monotheism and we are instructed to follow him, because we are closer
to Ibraaheem, as Allah, may He be exalted, says (interpretation of the
meaning):
"Verily, among mankind who have the best claim to Ibraheem (Abraham)
are those who followed him, and this Prophet (Muhammad SAW) and those
who have believed (Muslims)"
[Aal 'Imraan 3:68].
And He says, refuting the Jews and the Christians:
"Ibraheem (Abraham) was neither a Jew nor a Christian, but he was a
true Muslim Haneefa (Islamic Monotheism - to worship none but Allah
Alone) and he was not of Al-Mushrikoon"
[Aal 'Imraan 3:67].
Liqa' al-Baab al-Maftooh, 189/question no. 7
Al-'Allaamah Badr ad-Deen al-'Ayni al-Hanafi (may Allah have mercy on
him) noted another point with regard to this issue, as he said:
If it is said: Why was Ibraaheem (peace be upon him) singled out from
among all the other Prophets (peace be upon them) to be mentioned
during the prayer?
I say: That is because on the night of the Mi'raaj, the Prophet
(blessings and peace of Allah be upon him) saw all the Prophets and
Messengers, and he greeted each Prophet with salaam, but none of them
sent greetings to his ummah apart from Ibraaheem (peace be upon him).
Hence the Prophet (blessings and peace of Allah be upon him)
instructed us to send blessings upon him at the end of every prayer
until the Day of Resurrection, in response to his kindness.
It was also said that when Ibraaheem (peace be upon him) had finished
building the Ka'bah, he prayed for the ummah of Muhammad (blessings
and peace of Allah be upon him), saying: O Allah, whoever performs
pilgrimage to this House from the ummah of Muhammad, give him
greetings from me; and his family and children also offered this
supplication, so we are instructed to remember them in the prayer, in
response to their kind deed. End quote.
Sharh Sunan Abi Dawoodby al-'Ayni, 4/260
And Allah knows best.

For children, - Fish: A valuable source of nutrition

Anything you catch in the sea is lawful for you, and all food from it,
for your enjoyment and that of travellers…(Qur'an, 5:96)
The fact the average age of people developing and dying from heart
disease is constantly decreasing has considerably increased the
importance attached to coronary health. Although a great many advances
have been registered in the treatment of heart disease, experts in the
field basically recommend that careful precautions be taken before
such diseases ever arise. Experts also recommend one important
foodstuff for the healthy functioning of the heart and the prevention
of disease: fish.
The reason why fish is such an important source of nutrition is that
it both provides substances necessary for the human body and also
reduces the risk of various diseases. For example, it has been
revealed that when fish—which acts as a shield in terms of health with
the omega-3 acid it contains—is consumed on a regular basis, it
reduces the risk of heart disease and strengthens the immune system.
The fact that fish, the health benefits of which have only newly been
scientifically registered, is an important nutritional source is
revealed in the Qur'an. Almighty Allah makes the following references
to seafood in the Qur'an:"It is He Who made the sea subservient to you
so that you can eat fresh flesh from it..."(Qur'an, 16:14),"Anything
you catch in the sea is lawful for you, and all food from it, for your
enjoyment and that of travellers…"(Qur'an, 5:96) Furthermore,
particular attention is drawn to fish in Surat al-Kahf, in which it is
revealed that the Prophet Musa (as) set out on a long journey with his
servant and that they took fish along with them to eat:
But when they reached their meeting-place, they forgot their fish
which quickly burrowed its way into the sea. When they had gone a
distance further on, he said to his servant, "Bring us our morning
meal. Truly this journey of ours has made us tired." He said, "Do you
see what has happened? When we went to find shelter at the rock, I
forgot the fish…"(Qur'an, 18:61-63)
It is noteworthy that in Surat al-Kahf fish should be specially chosen
as a foodstuff after a long, tiring journey. Therefore, one of the
pieces of wisdom in this tale may well be an indication of the
nutritional benefits of fish. (Allah knows best.)
In fact, when we examine the nutritional properties of fish, we
encounter some very striking facts. Fish, given to us as a blessing by
our Lord, are a perfect food, particularly in terms of protein,
vitamin D and trace elements (certain elements found in minimal
quantities in the body but which are still of great importance to it).
Due to the minerals they contain—such as phosphorus, sulphur and
vanadium—fish encourages growth and enables tissues to recover. Fish
meat also assists in the formation of healthy teeth and gums, benefits
the complexion, makes the hair healthier and contributes to the fight
against bacterial infection. It also plays an important role in the
prevention of heart attacks as it beautifully regulates the level of
cholesterol in the blood. It helps the body to break down and use
starch and fats, making it stronger and more energetic. On the other
hand, it also influences the functioning of mental activities. In the
event that the vitamin D and other minerals contained in fish are not
consumed in sufficient quantities, disorders such as rickets (bone
weakness), gum disease, goitre and hyperthyroid may all arise. 1
In addition, modern science has also discovered that the omega-3 fatty
acids in fish also occupy an important place in human health. These
fats have even been described as essential fatty acids.
The Benefits of Omega-3 in Fish Oil
There are two kinds of unsaturated fatty acid in fish oil which are
particularly important for our health: EPA (eicosapentaenoic acid) and
DHA (docosahexaenoic acid). EPA and DHA are known as polyunsaturated
fats and contain the important omega-3 fatty acids. Since the fatty
acids omega-3 and omega-6 are not manufactured in the human body, they
need to be taken in from the outside.
There is a large body of evidence relating to the benefits to human
health of fish oil, the actual benefit stemming from its omega-3 fatty
acid content. Despite being present in vegetable oils, these omega-3
fatty acids are less effective in relation to human health. However,
marine plankton is very effective at turning omega-3 into EPA and DHA.
When fish eat plankton, their constitution becomes much richer in EPA
and DHA. That, in turn, makes fish one of the richest sources of these
vitally important fatty acids.
Vital Benefits of the Fatty Acids Found in Fish
One of the main features of the fatty acids in fish is the
contribution they make to the body's energy production. These fatty
acids carry out electron transfers by attaching themselves to oxygen
in the body and permit energy to be produced for various chemical
processes within it. There is therefore considerable evidence that a
diet rich in fish oil helps combat fatigue and increases mental and
physical capacity. Omega-3 increases the individual's powers of
concentration as much as it does his or her energy levels. There is a
scientific foundation to the old saying "fish is good for the brain":
The main compound in brain fat is DHA, which contains omega-3 fatty
acids.
The Importance of Fish for a Healthy Heart and Arteries
The omega-3 fatty acid in fish is acknowledged to protect against
cardiovascular disease by reducing blood pressure and the cholesterol
and triglyceride in the blood. 2Triglyceride is a form of fat and
resembles LDL (bad cholesterol) which is high in fat and low in
protein content. A raised triglyceride level, especially together with
high cholesterol, increases the risk of heart disease. In addition,
fish oils reduce life-threatening post-heart attack abnormal heart
rhythms.
In one study by the American Medical Association, it was observed that
heart attack levels in women eating five portions of fish a week fell
by one-third. This is thought to stem from the omega-3 fatty acids in
fish oil causing less blood clotting. The normal speed of blood in our
veins is 60 kmph (37.3 mph) and it is of vital importance for the
blood to be of the right viscosity and for the density, quantity and
speed to be at normal levels. The worst danger for our blood—apart
from normal conditions of bleeding—is for it to clot and lose the
ability to flow properly. Fish oils are also effective in reducing
blood clotting by preventing the thrombocytes in the blood (blood
platelets that concentrate the blood in the event of bleeding) from
adhering to one another. Otherwise, blood thickening can lead to
narrowing of the arteries. In turn, this can lead to many organs in
the body—especially the heart, brain, eyes and kidneys—receiving an
inadequate blood supply, function deceleration and eventually, loss of
function. For example, when an artery is totally blocked on account of
clotting this can lead to heart attack, paralysis or other disorders,
depending on the location of the artery.
Omega-3 fatty acids also play an important role in the production of
the molecule haemoglobin, that carries oxygen in the red blood cells,
and in controlling the nutrients passing through the cell membrane.
They also prevent the damaging effects of fats harmful to the body.
Importance for the Development of New Born Babies
Being an important component of the brain and eye, omega-3 fatty acids
have been the subject of research, especially over the last 10 years,
in connection with the needs of new born babies. There is a
considerable body of evidence relating to the importance of omega-3 to
the development of the foetus in the mother's womb and of the new-born
baby. Omega-3 is of the greatest importance for the proper development
of the brain and nerves throughout pregnancy and in early babyhood.
Scientists emphasise the importance of mother's milk since it is a
natural and perfect store of omega-3.
Benefits for Joint Health
The major risk in rheumatoid arthritis (a painful joint condition
linked to rheumatism) is that of wearing of the joints, leading to
irreparable damage. It has been proven that a diet rich in omega-3
fatty acids prevents arthritis and reduces discomfort in swollen and
sensitive joints.
Benefits Regarding the Healthy Functioning of the Brain and Nervous System
A large number of studies have revealed the effects of omega-3 fatty
acids on the healthy functioning of the brain and nerves. In addition,
it has been shown that fish oil reinforcement can reduce symptoms of
depression and schizophrenia and prevent Alzheimer's disease (a brain
disease which causes loss of memory and hinders day-to-day
activities). For example, reductions in such problems as anxiety,
stress and sleeping difficulties have been observed in individuals
suffering from depression who took 1 gram of omega-3 fatty acid over a
period of 12 weeks. 3
Benefits against Inflammatory Disorders and Strengthening of the Immune System
At the same time, omega-3 fatty acids have an anti-inflammatory
(infection preventing) function. Omega-3 can therefore be employed in
the following diseases:
• Rheumatoid arthritis (joint infection linked to rheumatism),
• Osteoarthritis (a form of arthritis gradually degenerating the
functions of joints)
• Ulcerative colitis (ulcers linked to the inflammation of the colon), and
• Lupus (a disease which causes patches on the skin).
It also protects myelin (the material surrounding nerve cells). It is
therefore used in the treatment of
• Glaucoma (an eye disorder marked by abnormally high pressure within
the eyeball that may even lead to blindness)
• Multiple sclerosis (a serious progressive disease resulting from
tissue hardening in the brain and spinal cord),
• Osteoporosis (a disease leading to structural weakening in the bone structure)
• Diabetes patients.
In addition, it is also reported to be useful in the treatment of
• Migraine patients,
• Anorexia (a possibly fatal eating disorder)
• Burns
• Problems concerning skin health.
There is also wide-ranging evidence that societies such as the
Greenland Eskimos and Japanese, who eat a lot of fish, rich in omega-3
fatty acid, have a much lower incidence of heart and artery disease,
asthma and psoriasis. Fish is therefore recommended as a form of
treatment and is particularly recommended by nutritionists on account
of its proven benefits for coronary health.
Additional benefits to those outlined above are emerging every day.
Moreover, it has only been possible to reveal the health benefits of
fish by a great many scientists working in well-equipped research
laboratories. The fact that such a valuable source of nutrition is
indicated in the Qur'an, and especially that it is described as a
fatigue eliminator in Surat al-Kahf, is nothing short of
awe-inspiring. All the benefits provided by fish are a great blessing
given us by our Lord. As with all foods, it is Allah, the Lord of the
Worlds, Who has created the superior structure in fish for our
benefit.

For children, - Everything you possessis a favor from Allah

In the world in which we live, Allah bestows many favours on man.All
the needs of each living being are benevolently met; no detail is
forgotten.
Let's think about ourselves as examples. From the moment we wake in
the morning, we need many things and encounter many situations. In
brief, we survive due to the many favours bestowed upon us.
We can breathe as soon as we wake up. We never experience difficulty
in doing this, thanks to our respiratory systems functioning
perfectly.
We can see as soon as we open our eyes. The sharp and distant images,
all three-dimensional and fully coloured, are perceived by our eyes,
and indeed owe their existence to the unique design of eyes.
We taste delicious flavours. The relative proportions of the vitamin,
mineral, carbohydrate or protein content of the food we eat, or how
the excess of these nutrients are stored or utilised in the body never
concern us. Moreover, we are mostly never aware that such complicated
operations take place in our body.
When we hold some material in our hands, we immediately know if it is
soft or hard. What is more, we need no mental effort to do this.
Numerous similar minute operations take place in our body. The organs,
responsible for these operations, have complicated mechanisms.The
human body functions almost like a factory of enormous complexity and
ingenuity. This body is one of the major favours given to man since
man leads his existence on earth with it.
At this point, a question remains to be answered: how are the raw
materials necessary to operate this factory supplied? To put it
another way, how do water, air, and all the other nutrients essential
for life come into existence?
Let's think about fruits and vegetables. Melons, watermelons,
cherries, oranges, tomatoes, peppers, pineapples, mulberries, grapes,
eggplants… all grow in soil from seeds, and the seed has a structure
sometimes as hard as wood. However, while considering these, we should
avoid habitual ways of thinking and employ different methods.
Visualise the delicious tastes and odours of strawberries or the
ever-changing odour of melon. Think about the time and energy spent in
laboratories to produce similar odours and about the repeated trials
that resulted in failure. Indeed, results obtained by scientists in
laboratories prove to be no better than the unsuccessful imitations of
their natural counterparts.The varieties of taste, odour and colour in
nature bear indeed matchless attributes.
That all vegetables and fruits have distinct tastes and odours and
carry individual colours is the result of the design particular to
them. They are all favours Allah bestows upon man.
Similarly, animals, too, are created specially for human beings. Apart
from serving as food, man finds their physical appearances appealing.
Fish, corals, star-fishes decorating the depths of oceans with all
their beautiful colours, all kinds of birds adding charm to their
habitat or cats, dogs, dolphins and penguins… they are all favours
from Allah. Allah stresses this fact in many verses:
And He has made everything in the heavens and everything on the earth
subservient to you. It is all from Him. There are certainly signs in
that for people who reflect.(Surat al-Jathiyah: 13)
If you tried to number Allah's blessings, you could never count them.
Allah is Ever -Forgiving, Most Merciful.(Surat an-Nahl: 18)
He has given you everything you have asked Him for. If you tried to
number Allah's blessings, you could never count them. Man is indeed
wrongdoing, ungrateful.(Surah Ibrahim: 34)
The living beings mentioned above are only a tiny part of the favours
and beauties Allah bestows. Wherever we turn, we come across creations
reflecting the attributes of Allah. Allah is ar-Razzaq (the Ceaseless
Provider), al-Latif (the Subtle One, He who creates things most
subtly), al-Karim (the Generous One), al-Barr (the source of all
goodness).
Now, take a look around you and think. And never plead ignorance of
the fact that everything you possess is a favour to you from your
Creator:
Any blessing you have is from Allah. Then when harm touches you, it is
to Him you cry for help.(Surat an-Nahl: 53)