PRACTICE OF THE PROPHET (SAAS)

One of the most important characteristics, frequently mentioned with
regards to the Prophet (saas) in the Qur'an, is that he only practiced
what Allah revealed and asked of him, with no concern about what
others might think. Important figures and members of other religions
at the time wanted him to impose rules that would benefit them.
Although these people were more numerous and powerful, the Prophet
(saas) was punctilious about abiding by Allah's commandments and the
Qur'an. Allah tells us the following in one verse:
When Our Clear Signs are recited to them, those who do not expect to
meet Us say, "Bring a Qur'an other than this one or change it." Say:
"It is not for me to change it of my own accord. I follow nothing
except what is revealed to me. I fear, were I to disobey my Lord, the
punishment of a Dreadful Day." Say: "Had Allah so wished, I would not
have recited it to you nor would He have made it known to you. I lived
among you for many years before it came. Will you not use your
intellect?" (Surah Yunus: 15-16)
In a number of verses of the Qur'an, Allah warned the Prophet (saas)
about the conduct of his people. For instance:
And We have sent down the Book to you [Muhammad] with truth,
confirming and conserving the previous Books. So judge between them by
what Allah has sent down and do not follow their whims and desires
deviating from the Truth that has come to you. We have appointed a law
and a practice for every one of you. Had Allah willed, He would have
made you a single community, but He wanted to test you regarding what
has come to you. So compete with each other in doing good. Every one
of you will return to Allah and He will inform you regarding the
things about which you differed. Judge between them by what Allah has
sent down and do not follow their whims and desires. And beware of
them lest they lure you away from some of what Allah has sent down to
you. If they turn their backs, then know that Allah wants to afflict
them with some of their wrong actions. Many of mankind are deviators.
(Surat al-Ma'ida: 48-49)
The Prophet (saas) told people repeatedly and determinedly to do
nothing but that which Allah had revealed to him. One verse concerning
this superior morality of the Prophet (saas) reads:
Say: "I do not say to you that I possess the treasuries of Allah, nor
do I know the Unseen, nor do I say to you that I am an angel. I only
follow what has been revealed to me." Say: "Are the blind the same as
those who can see? So will you not reflect?" (Surat al-An'am: 50)
Alongside that determination and constancy in the way of Allah, the
Prophet (saas) told people about the true religion in the best and
most pleasing manner. Comparing the Prophet (saas) to the great
majority of people will be very helpful in understanding his superior
qualities. Most people, now as in the past, are consumed with desires,
longings and passions. Although the great majority believe in
religion, they are unable to overcome those obsessions. Instead of
giving up those desires, they make concessions when it comes to their
religious obligations. They fail to carry out some of those
obligations out of concern, for instance, over what their spouses,
relatives or friends might say. Or, they are unable to give up habits
that are unacceptable to the religion. They therefore interpret
religion according to their own interests, accept those rules which
suit them, and reject those which do not.
The Prophet (saas) never made any concessions to what such people
wanted. He conveyed the Qur'an to mankind with no alteration to what
Allah had revealed, taking no one's personal interests into account,
and did so simply in the spirit of fear of Allah. Allah speaks of the
Prophet (saas)'s godliness (taqwa) in the Qur'an:
By the star when it descends, your companion is not misguided or
misled; nor does he speak from whim. It is nothing but Revelation
revealed, taught him by one immensely strong, possessing power and
splendour [i.e., Gabriel]...(Surat an-Najm: 1-6)
Know that the Messenger of Allah is among you. If he were to obey you
in many things, you would suffer for it.However, Allah has given you
love of faith and made it pleasing to your hearts, and has made
disbelief, deviance and disobedience hateful to you. People such as
these are rightly guided. (Surat al-Hujurat: 7)

THE BELIEF (I'TIQAD) AND ESSENTIALS OF THE AHL AL-SUNNAH

No school of thought (madhhab) was needed during the Age of Happiness
and the time of the Four Rightly Guided Caliphs, because people
learned the faith directly from Prophet Muhammad (saas) and his
Companions.
As heretical movements and divisions based on un-Islamic ideas and
practices (bid`ah) gradually emerged, devout scholars still following
the path of the Prophet (saas) and his companions began to identify
various measures in his beliefs and deeds. They presented people with
a purified form of Islam by distinguishing between truth and error.
One outgrowth of this effort was the Ahl al-Sunnahmadhhab.
Several elements separate the Ahl al-Sunnah from heretical movements,
some of which attracted gullible persons by opposing the Ahl
al-Sunnah's criteria. Therefore, those who follow our Prophet's (saas)
path must always be on our guard against such types of corruption. The
first thing we need to do is to learn about and bear in mind the
essence of the Ahl al-Sunnah's belief (i`tiqad).
Matters upon Which the Ahl al-Sunnah Agree
1) Belief in Allah (swt)
Believing in Allah's (swt) names, as referred to in the Qur'an and the
Sunnah, is Islam's basic tenet. It is impossible to bestow titles
befitting human beings on Allah (swt), for He cannot be compared with
His own creation. Each of His names has been mentioned in the Qur'an.
Great care must be taken here, and no credence should be given to
heretical views.
So long as people consider themselves Muslim, they must harbor no
doubts about Islam and must not regard themselves as unbelievers due
to any deficiencies they may have, so long as they have faith in their
hearts. Having such a misguided perspective as regards their own faith
is very harmful in terms of our belief. Indeed, our Lord reveals the
following in the Qur'an:
Who could say anything better than someone who calls to Allah, acts
rightly, and says: éI am a Muslim"? (Surah Fussilat: 33)
2) The Ahl al-Sunnah's Belief in the Qur'an
The Qur'an is the word of Allah (swt). It came from Allah's (swt)
presence and will return to Him. It is the last and final Divine book,
and the only book of truth that will remain valid until the Day of
Judgment. Certain heretical movements have other ideas on this
subject.
You receive the Qur'an directly from One who is All-Wise, All-Knowing.
(Surat al-Naml: 6)
3) Allah Cannot Be Seen in This World
Nowhere does Prophet Muhammad (saas) say that he actually saw Allah
(swt). One hadith, which some people claim implies this, has been
unanimously rejected by Islamic scholars. According to the Ahl
al-Sunnah, anyone claiming to have seen Allah (swt) before they die is
a liar. In one hadith, our Prophet (saas) states: éNone of you will
see our Lord before he dies" (Muslim).
4) Believers Will See Our Lord in Paradise
Books of trustworthy hadiths refer to people seeing Allah (swt) after
Day of Judgment with the eye of the Hereafter. However, the Jahmiyya,
Mu'tazila, and Rafida schools maintained the opposite.
Allah (swt) is not in any one space or on the Throne. Rather, He (swt)
is exalted far above all space. The Karramiyya school holds some views
on this matter that are incompatible with those of the Ahl al-Sunnah.
5) What Happens after Death?
The Ahl al-Sunnah believe in the Prophet's (saas) literal words
concerning the Hereafter and that punishment that will be meted out in
the grave. The Mu'tazila, on the other hand, do not believe this.
According to the Ahl al-Sunnah, the grave is the garden of Paradise
for the believers and one of the deepest pits of Hell for the
unbelievers.
Questioning by Munkir and Nakir, the two angels who will question each
Muslim in the grave, is also a fact. Members of the Qadariyya school
deny this questioning. Anyone who does not turn to Allah (swt),
recognize the Prophet (saas), abide by his Sunnah, or act according to
the Qur'an will experience great difficulties when called to account
in the grave.
The soul is restored to the body on the Day of Judgment, at which time
the unbelievers will not be asked about their good and evil deeds.
Rather, their actions will be counted and calculated. Once they admit
their sins, they will be punished.
Whoever safely crosses al-Sirat, a bridge that has been built over
Hell, will enter Paradise. After doing this, they will stop on a
bridge between Paradise and Hell. Here, their mutual rights in this
world will be considered and the rights will be returned to their
owners. If they are saved from here and forgiven, they will be allowed
to enter Paradise.
6) The Intercession (Shafaat) of the Prophet (saas)
On the Day of Judgment, the Messenger of Allah (saas) will have three
separate intercession (shafaat). He will perform the first one for all
the people gathered on the Day of Judgment, the second one so that the
people of Paradise may enter it, and the third for those who have
earned Hellfire. He will also performshafaatso that some people who
have entered Hell may leave it due to some of the deeds that did while
alive. The prayers and alms of the living will also benefit deceased
believers.
Members of the Wahabbi school in particular have produced various
ideas concerning the Prophet's (saas)shafaatthat are incompatible with
those of the Ahl al-Sunnah.
7) Belief in Destiny
The Ahl al-Sunnah believe in the good and evil of destiny. There are
two degrees of belief in destiny:
The first degree is that Allah (swt) is fully aware of what every
member of creation has done and will do. He knows their obedience and
their rebellion before they ever take place. Almighty Allah (swt) has
written the destiny of all that exists on al-Lawh al-Mahfuz (the
Preserved Tablet). A person's destiny is brought to him by an angel
while he is still in an embryonic form, before his soul has been
breathed into him. Some members of the Qadarriya school have adopted
several mistaken suppositions here. Muslims must be on their guard on
this highly sensitive issue.
The second one is that Allah's (swt) will is superior to that of human
beings. No one can be a believer or an unbeliever unless Allah (swt)
wills it to be so. The Qadariyya school rejects this aspect of
destiny.
8) Faith Consists of Words and Deeds; Therefore, It Increases and Decreases
This is a basic tenet of the Ahl al-Sunnah. Faith rises according to
the level of one's obedience and declines according to one's sins. All
good works fall under the scope of religion and faith.
9) The People of the Qibla Cannot Be Excommunicated (Takfir) Due to Sinning
Someone adhering to the Ahl al-Sunnah's convictions does not
excommunicate another believer who prays in the same direction (qibla)
as he does or claim that such a person is an unbeliever. His faith may
not, perhaps, be absolute. Kharijism, Islam's first heretical
movement, produced its first corruption (fitna) on this very subject.
No matter how many good works someone who has lapsed into denial may
perform, he will not benefit from them. Similarly, no matter how many
sins a Muslim may commit, he cannot be considered a denier until he
says that what is allowed is actually prohibited and that what is
prohibited is actually allowed.
10) The Miracles of theAwliyaof Allah (swt) Are Accurate
Belief in the miracles (karamah) of theAwliyaof Allah (swt), the
extraordinary states to which Allah (swt) gives rise by their hand,
and the discoveries they make in various spheres of knowledge are
among the essence of the Ahl al-Sunnah's convictions.
11) The Prophet's (saas) Miraculous Journey
According to the Qur'an and the hadiths, our Prophet (saas) ascended
to a world beyond the heavens in both body and soul. Anyone who
rejects this miraculous journey is considered to have fallen into
denial. The Qur'an reveals that our Prophet's (saas) going to Bayt
al-Maqdis (Jerusalem) is an absolute truth, and reliable hadiths
confirm that he rose to the skies.
Glory be to Him Who took His servant on a night journey from the
Masjid al-Haram [in Makkah] to the Masjid al-Aqsa [in Jerusalem],
whose surroundings We have blessed, in order to show him some of Our
signs. He is the All-Hearing, the All-Seeing. (Surat al-Isra', 1)
In order to create corruption, the deniers and hypocrites, who did not
believe in this miracle, dared to mock it. This corruption soon spread
all over Makkah, for they told everyone that they met about it. One of
them asked Abu Bakr (ra):éMuhammad (saas) claims to have gone from
Makkah to Jerusalem in a single night. What do you say?"With his usual
exemplary trust and submission, Abu Bakr (ra) ended this spreading
corruption by replying:éIf he says so, then it is true."
12) Acknowledging Allah (swt)
Those who refuse to accept Allah (swt) in their words, despite knowing
Him in their hearts, are unbelievers. Those who refuse to recognize
Allah (swt) in their hearts, despite accepting Him in their words, are
hypocrites. However, it is not appropriate to accuse anyone of
hypocrisy in the absence of outright denial or any solid evidence of
hypocrisy.
13) The Day of Judgment
The Day of Judgment is the final day of life for the universe, as
predetermined by Allah (swt). Everyone will be called to account on
the Day of Judgment. No one will return to Earth in a second body, for
all of the bodies of everyone who has ever lived, from the time of
Prophet Adam (as) right up until the Day of Judgment, were created
beforehand. No soul will return to Earth with a different body.
14) Appreciating Those Given the Glad Tidings of Paradise
Any inappropriate word spoken against a Companion of the Prophet
(saas) who received the glad tidings of Paradise is not in line with
the respect due to them and is a great sin toward those great
individuals. These Companions are:
Abu Bakr (ra)
Umar (ra)
Uthman (ra)
Ali (ra)
Talha (ra)
Zubayr ibn Awwam (ra)
Sa`d ibn Abi Waqqas (ra)
Said ibn Zayd (ra)
Abd al-Rahman ibn Awf (ra), and
Abu Ubaydah ibn Jarrah (ra).
The history of Islam's early days is full of these superior
individuals' heroism. Rasulullah (saas) praised them in his hadiths
and even stated that, after himself, some of them were worthy of the
rank of prophethood. For that reason, any slander uttered against them
is regarded as being uttered against the Prophet (saas) himself.
A common feature of heretical movements is the way they adopt a tone
of opposition to some of the Companions whom have been given the glad
tidings of Paradise. There is absolutely no room for such views among
the Ahl al-Sunnah.
15) None Other than the Messengers Is Protected from Imperfection
Allah (swt) protects all of His messengers' words. The importance of
complying with the words spoken and/or written by the great Islamic
scholars who follow the line of the Ahl al-Sunnah is also critical for
believers. However, contrary to what some extremist movements claim,
no one is obliged to abide by these.
16) The Sources of Reference in Islam
Anything that is incompatible with the Qur'an and the sunnah is
unacceptable. This is the most important distinguishing feature
between the Ahl al-Sunnah wa'l-Jama'ah and other groups. Indeed,
Rasulullah (saas) tells us that when we cannot agree on a particular
matter, we must first look to the Qur'an and then to the sunnah. The
Ahl al-Sunnah believe that seeking to depict something that is not
part of the Qur'an and the sunnah as part of Islam is to be avoided at
all costs.
17) To Make No Interpretation of the Qur'an and the Sunnah
Reason and analogy are not to be used to interpret the Qur'an and the
sunnah, because the Companions and the scholars of our school learned
their knowledge directly from the Qur'an and the sunnah. Believers
accept everything that is compatible with the Qur'an and the sunnah
and reject everything that violates them. The main feature
distinguishing the Ahl al-Sunnah wa'l-Jama'ah from other groups is how
they regard these two sources as the essential sources of all
knowledge. They interpret all matters in light of them, instead of
following their presumption, whims, and desires. Nobody has the right
to cast any doubt on the Qur'an and the sunnah.

Story, - Father of my unborn child

After my SSC exam,I wanted to have a boy friend...just 4 fun...but
there was none suitable.Suddenly one day a friend came to my house n
said that a boy(let his name be A.T)has a crush on me...A.T was my
friend's friend but I didn't know A.T though he knew me well.
That day I asked my friend to call A.T so that I can talk to him...my
friend called A.T from her mobile n then I talked to A.T.I took A.T's
number then started to talk to him regularly.One day A.T proposed me n
I said yes.As I wanted a boy friend for fun so I accepted A.T.Our
relation was going on well.I knew some of A.T's friend and some of
them became my friends too.One day while I was talking to A.T,he told
me that one of his friends(my n A.T's mutual friend,let his name be
Z.S)Z.S has a crush on me.A.T told me not to talk to Z.S but I didn't
listen to A.T.I talked to Z.S n remained his friend.A.T knew this but
he didn't have any objection!!After a few months I broke up wid
A.T.coz I found out that he still loves his ex-girl friend.
I n Z.S were attending the same coaching class.From that time intimacy
was growing between us.We became good friends.Z.S n I ,sometimes,used
to go out together by bunking off class...Suddenly I started to feel
something 4 Z.S...I didn't know what that was...I always thought about
him,in class I stared at him.I didn't share my feelings wid
anybody.But soon I realized that um in love with Z.S.
One day Z.S proposed me but I didn't say yes instantly.Z.S was a play
boy n I knew this,so I didn't want to have an affair wid him as I was
afraid that he might break my heart but still I said yes...I don't
know why I was sooo afraid of losing him!
Our relation was going on well.At that time sometimes I felt vomitting
n I shared this with Z.S n out of fun he told me that um pregnant n
called me"Mother of his unborn child"n I also called him "Father of my
unborn child"...by calling each other in this way we used to crack
jokes out of this matter.After a few months,one day Z.S told me that
he didn't love me n he wanna break up.No sooner had he told me this
than tears rolled down my cheeks.Finally we broke up.
Today Z.S has another girl friend but um alone.I still love Z.S.I
really don't know whether he has remembered me or not...I am still
waiting for him

Story, - trust ur true love

I am a normal guy, with big dreams within my eyes. Waiting for Mrs.
Perfect to come one day and come with me forever. I had lots of
friends both girls and boys, they all use to pamper me cuz i use to
spoke soft and love and help all.
EMBARRASED--
One day around 11 OCLOCK in the MORNING i was talking to one of my
friends in my college. As usual we were talking about random things
and exchanging notes for homework when he suddenly show me someone in
other class. I was confused as a girl name chanchal of my class is
watching us both , that is the first time i see angel.
My friend then start to tease me with her name.. ,
And one fine day , I finally talk to her about her nail polish..as I
love to watch her new nail polishes daily and use to tease her…
One day when , I was teasing her , she said " tu he kar diyo na gift
muje nail polish" ., really I don't know that time what happened to
me..
That is first time when my heart beat for her..
Days are passing and passing , I love to watch her hairs..i use to
tease her .. I use to disturb her..
I don't know what is happening to me.. but really m just getting dumb
in love.. just felling boozy in her liking…
I don't know what is attracting me toward her.. I really try to stop myself..
But don't know how I cant do that..
FINALLY BEAUTIFUL DAY COME---
Finally luckily our college plan for a visit to my town.. and finally
the day come when I get the no. of the girl… whom I start liking in a
silent
Manner…
Now the days and months are passing , I start knowing the fairy.. I
use to ask question about herself.. just to know her deeply..
FIRST SHOCK –
Fairy said me " M commited"… oops my heart just stop…dark is appearing
in front of my eye.. tough time but I just regain myself in front of
her..
TOUGH NIGHT—
That night I was just sleepless.. watching the sky at night, that day
I just stay alone, I don't wish to talk to anyone..
Finally at 12 o'clock am getting sleepy..that time there is a tear in
my eyes, I really don't know "why why why"..
COMPLICATED SUITATION—
My Brain answer me to forgot her and ask me to stop this love ..
My heart is not following the orders of my brain…
Finally war time end—
Ques – Do I really love her?
Heart says-"YES"
BRAIN – "ITS JUST ATTRACTION"
HEART-"TEAR IN EYE IS NOT ATTRACTION"
Again Heart won once again..
Question is do I forgot my pari.(FAIRY) , JUST because she loves
anyone else..then I just hold myself hard , and decide to won the
heart of PARI..
I always believe true love always won, so I start thinking that now
"PARI IS MINE"
SPREADING LOVE IN AIR—
Now I start loving her, caring for her…I use to talk to her, I love to
tease her..
I use to book seat for her, very next to me..i daily come to college
with only a single hope that I sit with PARI..i start doing stupid
things, just to gain the attention of PARI. I am just not caring that
people call me stupid.. I am just in love with pari..
My Birthday—25 sept
When u wish me it was my best wish I ever had received from anyone..
The moment when Pari put cake in my mouth with her hands.. my love
increase upto many folds…
Pari's BIRTHDAY---2nd nov
It is the best day of my life, I waited a lot for that day..i use to
write PARI long sweet messages for her birthday.. as she is so special
to me..
I always give PARI compliments about her looks, as she is the most
beautiful Girl I have ever seen.
PARI makes my heart to develop poems.. everytime I see my PARI I start
falling in love with her again and again..
Really I just cant believe myself, what is happening to me. I start
praying to god that make me exactly like my PARI. People use to call
me flirt and full of attitude and ego person.
PARI comes to life , don't know what happen , I just changed, I use to
talk sweetly to all. I start helping all. Finally one day my friend
told me " U R CHANGED BROTHER, U R REALLY GROWN UP NOW".
I Start praying TO GOD, finally I realize I really learn to bend. I am
just start loving myself, My PARI makes me a good human being.
Now the PARI has become important part of my life.. All my close ones
Saying me " YOU ARE IN LOVE ." I learn to smile and I start loving
myself. We have hade a group of 5 people, we start roaming, me and
PARI are one of member of group. I love PARI's company.
SPECIAL GIFTS SELECTIONS FOR PARI---
I Remember how everytime I just force PARI to accept my Gifts.
I am writing this with a big smile on my face as I remember how I
always lie to PARI .
First gift to PARI " a beautiful top , selected by PARI herself, with
combination of a sweet bag and nail polish".
Finally my heart beat goes up.. ohhh ITS PARI CALL ON MY CELL.
I pick her call PARI with its beautiful voice said " THANKS FOR GIFT,
I LOVE THEM ALL", BUT WHY U LIE TO ME , I WAS EXPECTING ON TOP.
Then I start speaking like Twety and goes onnnnnnn.. finally PARI said
" ACHA BABA THIK HAI, TERE SE KAUN JEETE". I just take a deep breath
and hang up call..
I start love shoping for PARI… I want EVERYTHING FOR PARI…
I want PARI should wear my gifted top on her birthday, butttt another
Question idea comes in my mind that "I will gift PARI some more
ATTIRES" So that she can select any dress like a princess..
So that day I again spent full day for shopping for PARI . Then
finally I choose Two Tops and and GUCCI watch .
Next day when I meet her in my class, I have a blush on my face when I
see her. Every day I use to carry " CHIPS, JUICES , CHOCOLATES" for my
PARI. And I always carry cold drink for me, just because I know PARI
stops me . Don't drink this na.. " its not gud for u na, tu aisa kar
muje de de ye, and juice pi le". I really love when she care even a
little bit for me.
During our break I give the gifts to PARI. First she refuse , she said
u already gifted me na.. then with a little bit fake anger , I said
"NAHI LENE TO , JUST THROW THEM ." With a cute smile she look at me,
and just said " ACHA LE RAHI HOON NA, AB GUSSA KYU HO RAHA HAI"
Time is just passing , daily my Love, MY dedication, my Trust on PARI
Keeps on increasing. Now I have just assumed that " PARI IS MINE, EVEN
SHE DID NOT SAID ME ANYTHING YET NOW.
BIRTHDAY PARTY OF PARI—31 OCT WEDNESDAY
I remember date is 30th October, when PARI and our group friends
decide that, lets party for PARI's birthday on 31th OCT , instead of
2nd NOV . As on 2nd November , there is fast of PARI, 2nd NOV IS
Observed as "KARVA CHOTH" IN YEAR 2012.
I move back to home to pick my CAR, for PARI'S birthday party. I just
want everything perfect that day, I start planning in my mind, how to
make her day special.
The time was around 7 o clock , when I call PARI and ask her about the
plan. I was planning for visit to Kasauli , it's a beautiful hill
station.
But PARI said " KAHI AUR JYEGE NA".
I said " MADAM , I AM YOUR DRIVER TOMMOROW , I WILL TAKE U , WHEREEVER
U ORDERS ME"
PARI said " SHUT UP NA"
And she continue said " ACHA KAL KIS KIS KO INVITE KARU"
I answer her " TOMMOROW IS YOUR DAY BABY, THERE IS NO LIMIT WORD FOR U
PRINCESS, U MAY INVITE ANYONE" there is no BAR on u.
Finally I get up early in morning , and get ready . And I move toward
my college . we decide to meet at 11 o clock. So I reach there at 10.
45 am. I love to wait for PARI.
Waiting and WAITING….
OHHHH YESSS, Finally I saw PARI coming at 11.15 am. Then we all enjoy
the day a lot. We go to museum, I am just searching for chance , when
me and PARI are alone. We have group of 5 friends.
That day PARI is just looking like breathtaking . I compliment her
that u r looking soooo beautiful , words are not enough to express ur
beauty.
Finally I decide now to give PARI birthday gift again . I have brought
a beautiful bracelet and lot of chocolates for her. When Pari open the
Bracelet, all said " hey , its beautiful ." . then pari ties bracelet
, I click her beautiful pictures.
Then we all have party at pizza hut. We enjoyed a lot. But her
Boyfriend is calling her , I just hate when my PARI talk to him..
Then after a good day we all get back to home.
2nd NOVEMBER , KARVA CHOTH AND PARI'S BIRTHDAY—
Today is FAST of PARI. It is very difficult FAST, as whole day ,
person don't have to drink water and not to eat food.
Then I also decide that , I will also keep this fast for pari. Thing
is I cant eat without her.
To make her day special, I just order a " Big teddy of 5 feet long ,
3 story cake , chocolates and red roses for her, that I plan to
deliver at her PG at 12 o clock. I was very happy since morning, as I
was waiting to see the reaction of PARI . I want to make her feel that
, she is so much special for me. And I mean this too, I love her soooo
muchhh.
Its evening time now when PARI is at her friend's house, I call her to
know the address of her living place, I try 2-3 times but she did not
pick the call. I call her friend , who lives at same place with PARI.
I was already angry with PARI, for some reason. And her friend add "
fuel to fire". She said " don't be mad , don't send anything to PARI."
SHE said " YAHA PROBLEM HO JATI YAAR".
I was already angry from PARI, I DID NOT CALL OR TEXT HER ANYMORE THAT DAY.
My mood is totally spoiled as my gift is wasted, which I choose for
PARI with my heart.
What big thing I wished that u cant fulfill , I said to GOD.
I was in deep sadness… today is my fast too, I was crying that time ,
then I just stop myself and I start thinking about PARI.
Then what comes in my mind---
I still remember the day when I saw her first time , even I don't know
PARI'S name that time. But I don't know what magic she spells , MY
heart just sing a song for her that time, this thing I even never tell
to PARI, today I disclose it.
Her first look made me too think about her, I never accept this to
anyone , I always say I never crush on anyone. And this is correct
too, but don't know what the magic has PARI, I had a crush on her at
first sight. I may say " IT'S LOVE AT FIRST SIGHT".
When I saw her first time my heart says---
aankhon mein hai nasha,zulphon mein hai ghata
pehle hamne ada yeh haseen,dekhi na thi kahin
dekhi jo yeh PARI ,masti dil mein bhari
hai yeh jadogari,ya nahi
hoo, natu janu kya hain naam na janu main pata
par itna hai maine jana,jise dekhle ek nazar bhar ke usko karde vo deewana
use jitna dekhon utna sochon,kya use main keh doon
pretty woman dekho dekho na pretty woman ,pretty woman
tum bhi kaho naa pretty woman.
I was smiling thinking about her, suddenly I come out of thoughts, a
tear roll down my eyes , at it was around 8 o clock, I was waiting for
moon , so that I can open my fast. But I know that PARI even don't
remember , that someone has kept fast for her. She was busy with her
friends and with her bf.
I was felling alone that time, moon is visible now , and I open my
fast. At 9.30 pm I got text from pari " KHANA KHA LIYA".
I don't know what happen to me, I just forgot all my anger with her
single text. And start smiling , I love her a lot.
8 november college time-
Pari is going back her home today. I was worried about her I try my
best that she must take some chips juices for the way. But she did not
agreed that time.
She move back around 2 o clock for her home, which is around 5-6 hour away.
I was guilty that time that why I was not with PARI , how she manage
to carry all packed bags, I feel its my duty to help her.
Me and PARI chat together whole day during journey. And I give her my
never ending instructions that time..
13 nov is DIWALI, PARI returned to college on 14th nov.
My SISTER'S WEDDING ON 18 NOV-
ITS long time Passed, I did not see PARI'S face, so on 16th nov, I
specially decide to go to college , leaving all marriage works. Just
to see my PARI. She has brought special sweet of her town that day.
I just spent 20 min with her , and I move back toward my home.
THAT DAY I TEASE HER A LOT " I SAID. KOI TO ROK LO"
AND I SAID " 70 KM TRAVEL KAR KE AYA 70 MIN BHI SPEND NI KAR SAKA"..
17th nov , my sister's LADIES SANGEET. It's a big party , being PARI
is most important member for me, I ask all things about food
decoration from PARI.
ON 17TH AND 18TH NOVEMBER, me and PARI chat a lot.
Finally I ask PARI…
" DO U EVER LOVE ME"
WAITING FOR HER, HEART BEAT IS DAMPING….
SHE REMAINS QUITE….
FINALLY SHE BROKE SILENCE
" ANSWER IS " YES" ."…..
I WAS ON 9TH CLOUD THAT TIME.
PARI STARTS LOVING ME, SHE WAS IN A FORCED RELATION OF COMMITMENT, SHE
WANTS TO END..
I ASK HER TO MEET, SHE SAID " YES , LETS MEET 22 NOV.
I meet her, I open car's door for her.
PARI is looking too hot and beautiful.
That time she did not accepted , but I read her heart , she starts
loving me a little.
We go to movie, we are in love now, I hold her hand. And request never
told me too leave this..
Her bf calling us, he comes to know about us.. he spoiled our mood…
I gives her time to choose between me and him…
We both enjoyed a lot , we make promises to each other that we are together.
She has a long fight with his bf.. PARI ensure me that she never leaves me..
She is angel for me.. she choose me, she choose his love…
I was very happy that time ..
I said to pari—
I ALWAYS TRUST U..
I ALWAYS LOVE U IN SAME WAY AS I DO…
I NEVER LET U FACE DOWN, BECAUSE OF ME..
I JUST HOLD U, FORM REST OF MY LIFE…

Fathwa, - Can I have my sister-in-law nurse my son without my husband's consent

Question:
My question is regarding whether I can have my sister-in-law nurse my
15 month old son so that he would become her and her daughter's
mahram. The complication is that my husband finds this idea really
strange and for no valid reason is saying no but I have a very good
reason for wanting to do this. Once he is older, I want to be able to
easily let him visit my brother's house and not have them worry about
him not being their mahram. We go there a lot because our kids play
and I don't like to be in the un-Islamic environment of my in-laws
house. I don't want to have my son go to my husband's family's house
too much because they listen to music, have mixed gatherings and watch
movies all day. So I would really appreciate it if you would let me
know whether I can still go ahead and have my sister in law nurse my
son without my husbands consent.
Answer:
It is the principle of Shariah that the mother of a child is morally
responsible to breastfeed her child, as Allah Most High says:
"The mothers shall breastfeed their offspring for two whole
years."(Surah al-Baqarah, 233)
As such, it is the moral responsibility of the mother (in normal
cases) to breastfeed her child and not have it suckled by another
woman.
However, if there is a genuine reason for her not doing so, then she
can get her child suckled by another woman. Allah Most High says:
"If you decide on a foster-mother for your offspring, there is no
blame on you, provided you pay (the mother) what you offered, on
equitable terms."(Surah al-Baqarah, 233)
In the above verse, Allah Most High addressed both the parents using
the Arabic term of addressing a group (aradtum), thus deciding on
getting the child suckled by another woman will be the domain of both
the mother and father. It will be something that is jointly agreed
upon and not based solely on the decision of one parent.
However, if the mother is not able to breastfeed her child, then the
husband cannot force her in doing so.
Imam al-Mawsili (Allah have mercy on him) states:
"It is not necessary upon the mother to breastfeed her child…unless
she becomes appointed for it, such as when the husband cannot find
anyone else or the child refuses to take the milk of another woman. In
such a case, it will become binding on her, in order to save the child
from perishing. (In the situation where the mother refuses to
breastfeed), the husband will be responsible for hiring a wet nurse
for the child, for the responsibility of paying for the wet-nurse lies
on the husband and the responsibility of breastfeeding on the wife. It
will not be permissible for the husband to hire his own wife (m: the
child's mother) to breastfeed the child, for breastfeeding is
originally her responsibility, due to the statement of Allah Most High
"The mothers shall breastfeed their offspring for two whole years".
Thus, when the mother refuses to breastfeed, we would consider that to
be due to a genuine reason (udhr) but when she is prepared to
breastfeed the child on hire, we found out that she is in reality
capable of breastfeeding her child, thus it will become binding on
her. Therefore, it will not be permissible for her to take money on
something that is binding (wajib) on her."(al-Ikhtiyar li Ta'lil
al-Mukhtar, 3/230-231)
Another great Hanafi jurist (faqih), Imam al-Haskafi (Allah have mercy
on him) states:
"It is not permissible for the father (m: of the child) to force his
free (i.e. not a slave) wife to breastfeed the child, even before the
two years have elapsed, for the right of upbringing the child is of
the mother."(See: Radd al-Muhtar ala al-Durr al-Mukhtar, 3/211-212)
In view of the above, it becomes evident that although primarily the
responsibility of breastfeeding the child is of the mother, but if she
is incapable due to some reason, she may hire someone else to
breastfeed the child.
With regards to your situation, you intend to have your child
breastfed by your sister in-law for (I presume) a short period of time
or just as a one off thing, so that the rules of fosterage (radha'ah)
are established.
In such a case, although I could not find a explicit text in the books
of Fiqh, it seems that you should do this with the consent of your
husband, as Allah Most High addressed both the parents in the verse
quoted above that if you decide on a foster-mother for your offspring,
there is no blame on you.
Moreover, Allah Most High says in the same verse quoted earlier:
"No mother shall be treated unfairly on account of her child. Nor
father on account of his child."(al-Baqarah, v. 233)
The meaning of this verse is that none of the respective parents
should be harmed with regards to the breastfeeding of the child. The
verse is specific to certain aspects but in a general manner applies
to all aspects relating to harming any of the parents with regards to
the breastfeeding of the child.
You should also remember that, when the rules of fosterage (radha'ah)
are established, then along with the rules of Hijab being lifted, your
son will not be able to marry your brother's daughter in the future.
Thus, you need to be very careful in taking this step, for it can
prove to be difficult in the future.
Moreover, scholars mention that even in the case where one has a
foster relationship, if there is a fear on Fitna, it will be necessary
to observe Hijab, and remaining in privacy (khalwa) will not be
permissible.
In conclusion, both you and your husband must sit and decide on this.
Weigh the pros and cons in getting you son breastfed by your brother's
wife, and then decide. It will be something that is jointly agreed
upon by both of you.
And Allah knows best.

Fathwa, - Is my non-Muslim father mahram for me?

Question:
My father is not Muslim, my parents got separated and then my mother
became Muslim. Since then they didn't have contact, may I consider him
my mahram? May I take off the hijab in front of him and kiss him?
Answer:
You may consider your non-Muslim father as your Mahram, thus uncover
(parts of the body that can be exposed in front Mahrams) in front of
him.
Imam al-Kasani (Allah have mercy on him) states:
�A Mahram is one with whom marriage is permanently unlawful� whether
this Mahram is a free person or a slave, for slavery is not contrary
to close relationship (mahramiyya), and whether he is a Muslim, a
non-Muslim or an atheist (mushrik), for a non-Muslim Mahram normally
safeguards her, except that he is a fire worshipper, for he considers
marriage with her to be permissible.� (Bada�i al-Sana�i, 2/124)
However, if there is a fear of temptation (fitna) on either side or
you fear that by kissing him, he will have evil thoughts and desires,
you must avoid uncovering in front of him and kissing him. The jurists
(fuqaha) have stated that, covering becomes necessary even in front of
Mahrams if there is a fear of Fitna or desire.
Today we live in a time where sexual impropriety is becoming common in
non-Muslims, thus one must be careful. If your non-Muslim father is
old or you feel that he will have no evil thoughts, then it would be
permitted to remove your Hijab in front of him and kiss him.
And Allah knows best

Fathwa, - Is it permissible to show hair to, not just any suitor, but your future spouse?

Question:
I have heard from my Hanafi teachers that it is impermissible for a
woman to show her hair to a suitor, that those who say it is
permissible are using a very weak opinion. My husband, however, says
that the mashaikh only say this to the 'aam people who may misuse the
ruling (to see the hair of every girl that they are not even serious
about). His family is mashaAllah very pious, and his brother is
becoming a mufti under the tutelage of Mufti Taqi Uthmani. His brother
actually told my cousin that it would be permissible to request to see
a girl's hair. Also, another one of my husband's brothers saw the hair
of his future wife beforehand (when he was reasonably convinced he
would be marrying her), and my husband's sister showed her hair (only
once) to her future husband (though normally she is in niqab). (Note:
they did not do these things with any one else they were considering;
only the people they *actually* eventually married). I am very
confused. Do people like our respected Mufti Taqi Uthmani allow for
this? Perhaps Mufti Muhammad ibn Adam or someone else familiar with
him could reply?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Looking at someone one intends to marry is not merely something that
is permissible, rather it has been encouraged by the Messenger of
Allah (Allah bless him & give him peace).
Sayyiduna Abu Hurayra (Allah be pleased with him) narrates: I was in
the company of the Messenger of Allah (Allah bless him & give him
peace) when a man came and informed him that he had contracted to
marry a woman of the Ansar. The Messenger of Allah (Allah bless him &
give him peace) said to him: �Did you cast a glance at her? He said:
No. He said: �Go and look at her, for there is something in the eyes
of the Ansar�. (Sahih Muslim, no. 1423)
Sayyiduna Mughira ibn Shu�bah (Allah be pleased with him) narrates
that he proposed to a woman for marriage. The Messenger of Allah
(Allah bless him & give him peace) said to him: �Look at her, for it
may produce love between you.� (Sunan Tirmidhi, no. 1087, Musnad
Ahmad, Sunan Nasa�i & Sunan Ibn Majah)
Sayyiduna Jabir (Allah be pleased with him) narrates that the
Messenger of Allah (Allah bless him & give him peace) said: �When one
of you proposes to a woman for marriage, then if he is able to look at
what will induce him to marry her, he should do so.� (Sunan Abu Dawud
and Musnad Ahmad)
The great Hadith and Shafi�i Fiqh scholar, Imam al-Nawawi (Allah have
mercy on him) states:
��In the Hadith (of Abu Hurayra mentioned first) there is
recommendation of looking at the face of the woman one is intending to
marry. This is the opinion of our (Shafi�i) School, the School of
Malik, Abu Hanifa, all the scholars of Kufa, Ahmad and the majority of
the Ulama. Qadhi (Iyadh) has narrated from a group (of scholars) that
it is disliked but that is incorrect and contrary to the clear text of
this Hadith, and contrary to the consensus (ijma�) of the Ummah�Then,
it is permitted for him to look at her palms and face only, for they
are not considered to be part of the nakedness (awra), and also
because by looking at the face, one is able to determine her beauty or
otherwise and by looking at her hands one is able to determine the
chubbiness of the body or otherwise. This is the opinion of our School
and the view of most others.� (al-Minhaj Sharh Sahih Muslim, p. 1068)
Mulla Ali al-Qari, the great Muhaddith and Hanafi Imam, states in his
renowned Mirqat al-Mafatih, quoting from Allama Teebi that the meaning
of the Messenger of Allah�s (Allah bless him & give him peace)
statement �if he is able to look at what will induce him to marry her,
he should do so� (in the Hadith of Jabir recorded by Imam Abu Dawud,
quoted earlier) is either wealth, status, beauty and religion (deen).�
(Mirqat al-Mafatih, 6/198)
Thus the above explanation by Mulla Ali al-Qari quite clearly refutes
the interpretation some people make with regards to the Hadith of
Jabir, in that one may look at whatever may induce one into marrying.
If such general permission is given, people will demand to see all
sorts of body parts.
Thus, the above is quite clear in determining that, it is only
permitted for one to see the hands and face of the woman one is
intending to marry. This permission is also subject to certain
conditions.
Imam al-Haskafi (Allah have mercy on him) states:
�It is recommended ��to look at the woman before marriage.�
Allama Ibn Abidin (Allah have mercy on him) explains the above by stating:
�Meaning, even if there is desire (shahwa) but this is when one
genuinely believes it is possible to get married to her.� (Radd
al-Muhtar, 3/8, Kitab al-Nikah)
Imam al-Haskafi (Allah have mercy on him) states in another place:
�If one fears desire (shahwa) or has a doubt (m: in attaining desire),
then one will be prevented from looking at the face of a non-Mahram
woman. Thus, the permissibility of looking is restricted to not having
desire otherwise it will be unlawful (haram). This ruling was in their
times, in our times however, one will be prevented from looking at a
young woman (m: regardless of whether one fears desire or otherwise).
The exception for looking and not touching is when there is a need,
such as for the judge, witness in the court�and for the one who
intends to marry, even with desire but only if one�s intention is to
implement the Sunnah (m: and fulfil one�s objective of marriage) not
to fulfil one�s desires (m: by looking without really wanting to
marry).�
Allama Ibn Abidin, the commentator of al-Haskafi�s Durr al-Mukhtar,
mentions the following points in his commentary of the above text:
1) There is nothing wrong in looking at someone one is intending to
marry even with desire (shahwa) due to the Hadith of Mughira ibn
Shu�ba (Allah be pleased with him) where the Messenger of Allah (Allah
bless him & give him peace) said: �Look at her, for it may produce
love between you� and because the aim is to fulfil the Sunnah of
marriage and not desire.
2) It is not permitted to touch the face and hands of the woman even
when one does not fear desire, for there is no real need for that.
3) The need is only in looking at the woman once, thus more than once
would not be allowed, for cases of need are restricted to the actual
need. (m: However, if one was uncertain and undecided by looking at
her once due to some reason, such as not looking at her properly, etc,
then one may look again. This, however, should not be merely having
another go at the whip; rather one should genuinely think that
marriage is highly likely)
4) Permissibility of looking is only to the hands and face
5) If it is not possible to look at the woman or one wants
descriptions of parts of the body that are other than the hands and
the face, then one may send a female relative (such as a mother or
sister) to look at her and then describe her to him.
6) A woman may also look at the man whom she intends to marry even if
there is a fear of desire, rather this is more important. The reason
being is that the husband will be able to divorce her whenever he
wants if he dislikes her, but the wife cannot do that. Thus, it is
very important that she looks and is content with him. (See: Radd
al-Muhtar ala al-Durr al-Mukhtar, �Bab al-Mass wa�l Nadhar fi Kitab
al-Hadhr wa�l Ibaha, 6/370)
Thus, to sum up, it is not only permitted but recommended to look at
someone one is intending to marry. This, however, is only when one is
seriously contemplating marriage with her, and that marriage is
possible and likely. This permission is even in the case where one
(the man or the woman) fears desire (shahwa), if the right intention
is there. Merely fulfilling the desire to look will be unlawful.
It will not be permitted for the man and woman to remain alone in
seclusion (khalwa), for there is no need for that. Being alone with a
non-Mahram is unlawful (haram) or at the least prohibitively disliked
(makruh tahriman) and must be avoided.
Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates
that the Messenger of Allah (Allah bless him & give him peace) said:
�A man must not remain alone in the company of a woman, and a woman
must not travel except that her Mahram is accompanying her.� (Sahih
al-Bukhari, no. 2488)
If one decides to marry someone, it is for the man permitted to look
at the woman�s face and hands only. This is the opinion of the
majority of the scholars (jumhur), including the Hanafis, as mentioned
earlier. Some individual scholars (such as Imam al-Awza�i, Ibn Hazam
and Dawud Zahiri) did permit looking at other than the hands and face
but this is not the mainstream opinion.
As far as the opinion of Mufti Taqi Usmani (Allah preserve him) is
concerned, I have not heard anything directly from him, but it is
clearly mentioned in his Dars Tirmidhi (3/351) that one is only
permitted to look at the hands and face.
And Allah knows best

What is Hijaamah)cupping(?

The word hijaamah )cupping( comes from the word hajm which means
sucking, as in the phrasehajama al-sabiy thadya ummihi)the infant
suckled his mother's breast(. Al-Hajjaam means the cupper, hijaamah is
the profession of cupping, and the wordmihjamis used to describe the
vessel in which the blood is collected and the lancet used by the
cupper.(
In fiqh )Jurisprudence( terminology, the word hijaamah is applied by
some scholars to the extraction of blood from the nape of the neck by
means of cupping after making an incision with the lancet.
Al-Zarqaanistated that cupping is not limited to the nape of the neck,
rather it may be done on any part of the body. This was also the view
of al-Khattaabi.
In conclusion, hijaam refers to the extraction of blood from the body
by means of cupping using a suitable vessel or whatever modern
equipment serves the same purpose.
Cupping was known since ancient times. It was known to the Chinese,
the Babylonians and the Pharaohs. Their relics and carved images
indicate that they used cupping to treat some diseases. At first they
used metal cups or bulls' horns, from which they would remove the air
by sucking it out after placing the cup on the skin. Then they used
glass cups from which they would remove the air by burning a piece of
cotton or wool inside the cup.
Virtues of cupping:
Al-Bukhaarinarrated from Sa'eed Ibn Jubayr from Ibn 'Abbaasthat the
Prophetsaid: 'Healing is in three things: drinking honey, the incision
of a cupper, and cauterizing with fire, but I forbid my Nation to use
cauterizing.'
Al-Bukhaari and Muslimnarrated that Anas Ibn Maalikwas asked about the
earnings of the cupper, and he said:
The Messenger of Allaahwas treated with cupping by Abu Taybah.
Heordered that he )Abu Taybah( should be given two saa' )quantity
unit( of food, and he spoke with his masters so that they reduced what
they used to take from his earnings. And hesaid: 'The best medicine
with which you treat yourselves is cupping, or it is one of the best
of your medicines.'
It was narrated that Jaabir Ibn 'Abdillaahsaid: I heard the Messenger
of Allaah sallallaahu alyhi wa sallam say: 'If there is anything good
in the medicines with which you treat yourselves, it is in the
incision of the cupper, or a drink of honey or cauterization with
fire, but I do not like to be cauterized.' )Al-Bukhaari, Muslim(.
Benefits of cupping:
Cupping has real benefits in treating many diseases, past and present.
The diseases which have been treated by cupping and for which it has
been of benefit by Allaah's Leave include the following:
1- Circulatory diseases
2- Treating blood pressure and infection of the heart muscle
3- Diseases of the chest and trachea
4- Headache and pains in the eyes
5- Pain in the neck and stomach, and rheumatic pain in the muscles
6- Some diseases of the heart and chest, and pain in the joints
In addition, cupping may offer a unique treatment which may reduce
pain, and it does not have any side-effects. For more information on
the benefits of cupping see Zaad al-Ma'aad by Ibn Al-Qayyim.
How cupping is done:
The mouth of the cupping vessel )nowadays they use glass vessels( is
placed on the skin at the site chosen for cupping. Then the cupper
rarefies the air inside the vessel by burning a small piece of paper
or cotton inside the vessel )the old method(, so that the mouth of the
vessel will cling to the skin. Sometimes a machine is used instead of
the method described above. The vessel clings to the skin and is left
for a period of three to ten minutes.
Then it is lifted off and a very small incision is made in the skin
using a clean sharp instrument such as a razor blade or the like. Then
the cup is put back in the same manner as described above, until it is
filled with the bad blood that comes out of the veins. Then it is
taken off, and may be put back once more if needed. When it is
finished and the cup is taken away, a dry dressing is placed over the
site of the incision.
Before ending we should point out that no one should undertake cupping
except one who can do it well, because of the harm that may result if
it is done by one who is incompetent.

Excellence in faith

In one of the great prophetic narrations which included few, yet very
comprehensive words, the Prophetclarified one of the means for
salvation, and a sign of the excellence of Islam. This narration gives
the believing slave a tool by which to measure himself and realize how
close or far he is from the straight path.
Abu Hurayrahreported that the Messenger of Allaahsaid:"It is from the
excellence of )a believer's( Islam that he should shun that which is
of no concern to him".]At-Tirmithi[.
This narration contains many great meanings which a believer should
understand and apply. It is one of the principles and foundations of
good manners, and thus some scholars considered it to constitute
one-third or one-fourth of the religion of Islam.
Imaam Ibn Al-Qayyimsaid: "The Prophetsummed all the aspects of piety
and devoutness in this narration. Heoutlined for the slave what to do
and what to shun, and it is an indication to the first pillar of soul
purification, namely, shunning what does not concern the person, which
leads to the second pillar, and that is busying oneself essentially
with what concerns him"
Heclarified that shunning that which does not concern the person is a
means to attain excellence in religion. This means, that people, in
reality, are of two categories, those who are excellent in Islaam and
those who are not. The one who applies Islam inwardly and outwardly is
the one who has reached the level of excellence , as Allaah says )what
means(:"And who is better in religion than one who submits himself to
Allah while being a doer of good and follows the religion of Abraham,
inclining toward truth? And Allah took Abraham as an intimate
friend."]Quran: 4:125[.
On the other hand, the one who does not apply Islam inwardly and
outwardly is the one whose degree of commitment to Islam is low, and
one of the signs of this in him is that he busies himself in that
which does not concern him.
The following verse is proof substantiating the meaning of the
narration, in which Allaah Says )what means(:"And they who turn away
from ill speech"]Quran: 23:3[."… ill speech"is anything from
falsehood, and that includes association, other minor sins and all
useless speech, actions and concerns. Furthermore, busing oneself with
that which does not concern him is included in the definition of "ill
speech".
There are other prophetic narrations which highlight the virtue of
excellence in religion, such as the narration of Abu Hurayrahin which
he reported that the Messenger of Allaahsaid:"When one of you reaches
the level of excellence in faith, then every good deed is multiplied
for him ten times up to seven hundred times; and each sin is recorded
as only one, until he meets Allaah"]Muslim[.
The saying of the Prophet:"… that which is of no concern to him"means,
that which does not benefit him in his worldly life or the Hereafter,
and this includes things that are prohibited, disliked, doubtful, and
excess permissible matters which one does not really need.
The measure by which one knows whether something is of his concern or
not, is Islamic teachings and not ones desires.
Many people decide to abandon enjoining good and forbidding evil under
the pretext that this is interfering with people's privacy and
personal life. They would do so claiming that it is not a person's
concern to intervene in other people's affairs, basing their argument
on an incorrect understanding of this very narration.
Abu Bakr As-Siddeeqsaid: "O you people! You recite and misinterpret
the following verse )which means(:`O you who believe! Take care of
your own selves. If you follow the )right( guidance ]and enjoin what
is right )Islamic Monotheism and all that Islam orders one to do( and
forbid what is wrong )polytheism, disbelief and all that Islam has
forbidden([ no hurt can come to you from those who are in
error.`]Quran:5:105[ But I have heard Messenger of Allahsaying:"When
people see an oppressor but do not prevent him from )doing evil(, it
is likely that Allaah will punish them all.""]Abu Daawood &
At-Tirmithi[.
In another narration hesaid:"Never that evil is committed and people
do not prevent it, though able to do so, but Allaah will overwhelm
them with punishment".
One other thing that one must concern himself with is the affairs of
other believers and their issues, because he who does not worry about
the affairs of his fellow Muslims is not one of them.
The need to understand this narration, its implications and
applications intensifies in times like ours, when people's commitments
and personal obligations have increased and priorities are mixed up.
The implementation of this narration is the first practical step
toward reforming oneself and those under his guardianship and care
which leads to achieving excellence in religion. This happens by
concentrating on that which is beneficial and staying away from all
that is not ones concern.

The effects of using weakHadeeth

The term "weak hadeeth" refers to any narration which does not fulfill
the conditions of authenticity. The scholars of Hadeethagree that a
"weak hadeeth" must not be attributed to the Prophetby saying: "The
Prophetsaid …".
Applying weak hadeeth in excellent deeds.
Very often when you point to the weakness of a Hadeeth you hear being
cited, someone will immediately say: "But this Hadeeth is talking
about )the reward of( excellent deeds, and it is alright to refer to
unauthentic Hadeeth when talking about excellent deeds."
It has become a norm amongst the majority of a good number of scholars
and students of Islamic learning that it is alright to use weak
Hadeeth when it refers to the reward of excellent deeds. They consider
it a fully accepted rule that should not be argued. They also would
quote the words of great scholars to support their point.
Before going into detail to refute the arguments of these people, let
me point out that they have, in general, misunderstood the sayings of
the great scholars of Islam they quote, relative to weak Hadeeth and
how it should be used.
This serious misunderstanding has led to the great epidemic of freely
using weak narrations; which certainly may involve lying against the
Messenger of Allaah.
Refutation of the claim:
First, we should mention that the rule cited earlier )that weak
Hadeeth can be used in excellent deeds( is not accepted by all the
scholars of Hadeeth. For instance, Abu Bakr Ibn 'Arabisaid: "The weak
Hadeeth should be absolutely avoided and not dealt with."
Second, we should know that the scholars of Hadeeth who permitted the
use of weak Hadeeth have set very strict rules applying to their use.
Al-Haafith Ibn Hajar Al-'Asqalaani
said: "There are three conditions that must be fulfilled in order to
use the weak Hadeeth:
a. It is well accepted that the weakness should only be slight. This
will help to exclude Hadeeth reported by liars or accused reporters
)of lying( who are known to commit big mistakes.
b. The weak Hadeeth should be used under already well-established
principles and should not bring in ideas of its own.
c. When a weak Hadeeth is used )after it fulfills the above two
conditions(, it should not be believed to be said by the Messenger of
Allaah; to do so we would be crediting him with that which he did not
say.
For the above conditions to be satisfied, people planning to use the
weak Hadeeth should have the ability to:
1. Distinguish between the weak and the authentic Hadeeth in order to
fulfill condition )c( above, otherwise they may fall into lying about
the Messenger.
2. Distinguish between the slightly weak Hadeeth and those which are
very weak or fabricated, in order to fulfill condition )a( above.
What should be very clear to Muslims is that the ability to make the
above two distinctions is not possessed except by a very small
category of the scholars of Hadeeth )who can be counted on the
fingers(.
In particular with reference to item )2( above, only a few of the
scholars of Hadeeth in all of the history of Islam have dealt with it.
Someone might justifiably ask: "Why are we so strict in this matter
)of using weak Hadeeth(, when some scholars of Hadeeth have permitted
it?"
The answer to this question was given by a great scholar of Hadeeth,
Muhammad Naassir Ad-Deen Al-Albaaniwho said:
"The earlier scholars used to mention the Hadeeth with their full
Isnaad )chain of Narrators(, so that any other scholar reading their
treatise could know from the chain of Narrators the degree of
authenticity of the Hadeeth."
We pray that this small introduction to the subject of weak Hadeeth
and using it as proof has helped in clarifying how dangerous this is.

Dought & clear, - Sacrifices, - Ruling on sacrificing camels other than an’aam animals.

A person lives at the North Pole and wants to offer a sacrifice. Is it
permissible for him to sacrifice a fish?.
Praise be to Allaah.
It is not valid to sacrifice a fish, horse, deer or chicken, because
one of the conditions of sacrifice is that it must be one of the
an'aam animals, which are camels, cattle and sheep of all kinds,
because Allaah says (interpretation of the meaning):
"And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah over the beast of cattle [an'aam]
that He has given them for food"
[al-Hajj 22:34]
It is not reported that the Prophet(peace and blessings of Allaah be
upon him) or any of his companions sacrificed any other kind of
animal.
See:Fath al-Qadeer(9/97).
Al-Nawawi said inal-Majmoo'(8/364-366):
The conditions of a sacrifice being valid include that it should be
one of the an'aam animals, which are camels, cattle and sheep. All
kinds of camels, cattle and sheep, including goats, are acceptable.
Other kinds of animals, such as wild cattle, donkeys etc are not
acceptable, and there is no difference of scholarly opinion on this
point, whether male or female of all kinds, there is no difference of
opinion on any of that in our view.
A cross between a deer and sheep is not acceptable, because it is not
an an'aam animal. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said something similar
inal-Mughni(368).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on
him) said in his essayAhkaam al-Udhiyah wa'l-Zakaah(rulings on
sacrifice and zakaah):
The type (of animal) that may be sacrificed is an'aam animals only,
because Allaah says (interpretation of the meaning):
"And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah over the beast of cattle [an'aam]
that He has given them for food"
[al-Hajj 22:34]
The an'aam animals are camels, cattle, sheep and goats. This was
stated by Ibn Katheer who said: This was the view of al-Hasan,
Qataadah and others. Ibn Jareer said: This is how it is among the
Arabs. End quote.
And the Prophet(peace and blessings of Allaah be upon him) said: "Do
not sacrifice anything but a musinnah; if one is not available then
sacrifice a jadh'ah sheep (one that is over a year old)." Narrated by
Muslim (1963). A musinnah is a camel, cow or sheep that is two years
old or older. This was the view of the scholars (may Allaah have mercy
on them).
The sacrifice is an act of worship, and it should not be done except
in the manner narrated from the Messenger of Allaah(peace and
blessings of Allaah be upon him), and it is not narrated that he(peace
and blessings of Allaah be upon him) sacrificed anything but a camel,
cow or sheep.

Dought & clear, - Sacrifices, - If a man or a woman wants to offer the sacrifice, they should refrain from cutting their hair and nails.

Is it permissible for one who is going to offer a sacrifice, whether a
man or a woman, to cut his or her hair and nails? What are the things
that become forbidden once the new moon of Dhu'l-Hijjah is sighted?.
Praise be to Allaah.
When the new moon of Dhu'l-Hijjah appears, it becomes haraam for the
one who wants to offer a sacrifice to remove anything from his hair,
nails or skin, because of the report narrated by Muslim (1977) from
Umm Salamah (may Allaah be pleased with her), that the Prophet(peace
and blessings of Allaah be upon him) said: "When you see the new moon
of Dhu'l-Hijjah, if one of you wants to offer a sacrifice, let him
refrain from (cutting) his hair and nails." According to another
version: "When the ten days (of Dhu'l-Hijjah) begin, if one of you
wants to offer a sacrifice, let him not touch his hair or skin with
anything."
Al-Nawawi (may Allaah have mercy on him) said: The scholars differed
concerning the one who wants to offer a sacrifice when the ten days of
Dhu'l-Hijjah begin. Sa'eed ibn al-Musayyib, Rabee'ah, Ahmad, Ishaaq,
Dawood and some of the companions of al-Shaafa'i said that it is
haraam for him to cut anything from his hair and nails until he has
offered the sacrifice at the time of sacrifice. Al-Shaafa'i and his
companions said that it is makrooh but not haraam… end quote fromSharh
Muslim.
This ruling is general in meaning and applies to everyone who wants to
offer a sacrifice, man or woman.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is
permissible for a woman who wants to offer a sacrifice on behalf of
herself and her household, or on behalf of her parents, to do with
regard to her hair once the ten days of Dhu'l-Hijjah begin?
He replied: It is permissible for her to undo her hair (if it is
braided etc) and wash it, but she should not comb it. If some of her
hair falls out when it is being undone or washed, that does not
matter.
Fataawa al-Shaykh Ibn Baaz(18/47).
The one who wants to offer a sacrifice is not forbidden to do anything
else, such as wear regular clothes, wear perfume or have intercourse.
And Allaah knows best.

Dought & clear, - Sacrifices, - Is it permissible to sacrifice a hermaphrodite animal?.

What is the ruling on sacrificing a hermaphrodite animal?.
Praise be to Allaah.
There is no reason why a hermaphrodite animal should not be
sacrificed, unless that affects the quality of the meat.
The Messenger(peace and blessings of Allaah be upon him) described the
faults which make an animal unacceptable for sacrifice. They are:
obvious one-eyedness, obvious sickness, obvious lameness and extreme
weakness.
By analogy, this includes faults that are similar to these or worse,
such as blindness, a limp or having a leg cut off. This has been
explained in the answer to question no. 36755.
Is seems that a hermaphrodite does not have any of these faults,
unless the quality of the meat is affected.
Al-Nawawi (may Allaah have mercy on him ) was asked about sacrificing
a hermaphrodite cow and he ruled that it was permissible, as was
narrated from him inMawaahib al-Jaleel(3/239).

Dought & clear, - Sacrifices, - He is staying in a land where Islamic slaughter is banned; can he give the price of the udhiyah in charity?.

My family and I are staying in a land where Islamic slaughter is
banned. What should we do? Can we give its price in charity?.
Praise be to Allaah.
If what is meant is the udhiyah (sacrifice) or 'aqeeqah on behalf of a
newborn, and it is not possible to carry out Islamic slaughter in the
land where you are staying, then it is better for you to send money to
someone who can slaughter it on your behalf in another country where
there are family members or poor and needy people, because
slaughtering the udhiyah or 'aqeeqah is better than giving the price
in charity.
Al-Nawawi (may Allaah have mercy on him) said: Doing the 'aqeeqah is
better than giving its price in charity, in our opinion. This is also
the view of Ahmad and Ibn al-Mundhir. End quote fromal-Majmoo'(8/414).
It says inMataalib Ooli al-Nuha: Slaughtering it – the udhiyah or
'aqeeqah – is better than giving its price in charity. This was stated
by Imam Ahmad (may Allaah have mercy on him). The same applies to the
hadiy, because of the hadeeth: "The son of Adam does not do any deed
on the Day of Sacrifice that is dearer to Allaah than shedding blood.
It will come on the Day of Resurrection with its horns and cloven
hoofs and hair. Its blood is accepted by Allaah before it reaches the
ground. So be content when you do it." Narrated by Ibn Maajah. The
Prophet(peace and blessings of Allaah be upon him) slaughtered the
hadiy as did the caliphs after him. If giving the price in charity
were better, they would not have failed to do it. End quote. The
hadeeth mentioned was classed as da'eef by al-Albaani inal-Silsilah
al-Da'eefah, no. 526.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Is it
permissible to slaughter the sacrifice in the land where one is, or to
send a sum of money for that to your own country or to another Muslim
country?
He replied:
It is better to offer the sacrifice in your own country if your family
are with you. If your family are elsewhere, and they do not have
anyone with them who can offer the sacrifice for them, then send money
to them to offer the sacrifice there. End quote fromMajmoo' Fataawa
al-Shaykh Ibn 'Uthaymeen(24/207)
And Allaah knows best.

Personal Perception: Key to happiness and success

Different people have different perception. One man's meat could be
another man's poison.
Once Luqman (as), The Wise said to his son, "Oh son! Do not tie your
heart in seeking the pleasure of people. You are not likely to
succeed. Do not pay attention to what people say. Instead tell
yourself always to seek the pleasure of Allah (SWT)."
Luqman (as), The Wise wanted this lesson to be always remembered and
never to be forgotten. He thought of a way. So, he then told his son
to ride a donkey and the son obeyed. The father followed behind on
foot. They traveled in this way for some distance.
After some distance they came across a group of people. Seeing the son
on the donkey, one of them said, "What an impolite and bad boy. The
old father is walking on foot. The young son is comfortably riding on
the donkey. This is no manner to show respect to one's father."
Father and son heard this. The son came down from the donkey. Luqman
(as), The Wise rode on the donkey.
After some distance they came across another group of people. On
seeing the father riding the donkey, the elder of the group said, "Oh
you old man! This is not the way to bring up a son. You make him walk
in the hot sun, while you sit comfortably on the donkey."
Luqman (as), The Wise paid attention to what the people said. He came
down from the donkey. Both father and son walked on foot. The donkey
walked in front. They went a little further.
People seeing them, said, "How foolish you are? You walk behind a
donkey. Why don't you ride it?"
Luqman (as), The Wise and his son once again accepted what the people
said. They both rode the donkey and went further. They came across a
river. There was a bridge to be crossed. Some people were sitting
there. They saw Luqman (as), The Wise and his son riding the donkey.
One of them said, "It is very unkind and cruel of you two to ride on
the poor donkey. The little animal can hardly take all your burden."
So taking this advice Luqman (as), The Wise and his son dismounted
from the donkey. They traveled a little distance further. Looking very
lovingly Luqman (as), The Wise said to his son, "You have heard and
seen what the people said. It must have assured you, by now, that
whatever you do or whichever way you move, one is not able to please
the people of the world." You can never have everyone praise you, nor
will everyone condemn you. Never in the past, not at present, and
never will be in the future.
Luqman (as), The Wise pointed at the flowing river and added, "A
person can build a wall across the river. It will stop the flow of the
water. But it is not possible to shut the mouth of the people from
criticism."
Very clearly, similar is the case in our world today. The tongue has
no bone. It can speak even without thought. There are as many opinions
as there are people in the world. It is very bad to find fault with
the other person, especially when he is doing something good. A person
can feel very hurt when he listens to all the tongues that talk loose.
To avoid getting hurt by loose talk, a person can train himself. He
can discipline himself to think. By thinking he can know what is wrong
and void. When a person is sure that what he is doing will please his
Master, Allah (SWT) the Almighty, then he must never worry what others
speak. Thus, do not be too bothered by others words if your conscience
is clear.
"We must do what we conceive to be the right thing and not bother our
heads or burden our souls with whether we will be successful. Because
if we don't do the right thing, we will be doing the wrong thing and
we will just be a part of the disease and not a part of the cure."

No Overpowering: Key to happiness and success

Many relationships fail because one party tries to overpower another,
or demands too much. People in love tend to think that love will
conquer all and their spouses will change the bad habits after
marriage. Actually, this is not the case. There is a Chinese saying
which carries the meaning that "It is easier to reshape a mountain or
a river than a person's character."
It is not easy to change. Thus, having high expectation on changing
the spouse character will cause disappointment and unpleasantness.
It would be less painful to change ourselves and lower our expectations.
Once upon a time, there was a king who ruled a prosperous country. One
day, he went for a trip to some distant areas of his country. When he
was back to his palace, he complained that his feet were very painful,
because it was the first time that he went for such a long trip, and
the road that he went through was very rough and stony. He then
ordered his people to cover every road of the entire country with
leather.
Definitely, this would need thousands of cows' skin, and would cost a
huge amount of money.
Then one of his wise servants dared himself to tell the king, "Why do
you have to spend that unnecessary amount of money? Why don't you just
cut a little piece of leather to cover your feet?"
The king was surprised, but he later agreed to his suggestion, to make
a "shoe" for himself.
There is actually a valuable lesson of life in this story: to make
this world a happy place to live, you better change yourself - your
heart; and not the world.