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Monday, October 28, 2013

SHIA SUNNI UNITY: SHIA SUNNI DIFFERENCES, SHIA SUNNI CONFLICT

The centuries old Shia Sunni differences are the major obstacle to
Muslim unity (Shia Sunni unity). The enemies of Islam to their benefit
have always fanned these differences. Unfortunately, some so-called
Muslim scholars on their payroll have also played a key role in
keeping these differences alive.
Although I was born into a Sayyid Sunni family, I did not know of many
differences while growing up as a child. Our families always respected
Imam Hussain (peace be upon him) and his parents and participated in
ceremonies marking the anniversary of his martyrdom ( the 10th day of
the month of Muharram which is called Ashura) by reciting the first
chapter of the Holy Qur'an (al-Fatihah) and other chapters and verses
of the Holy Quran and fasted on the ninth and tenth days of that
month.
Now when I give lectures on Islam to non-Muslims, one of the questions
they always ask me is if I am Shia or Sunni. I ask them if they know
the difference. They have no knowledge, other than what has been given
to them by the media. So they say Shias are the ones who are the bad
guys, the militant version of Islam, and cause all the trouble in the
Middle East these days.
These non-Muslim American audiences of mine are surprised to learn
that some of the known tyrants like Saddam Hussain and troublemakers
like the PLO and Hamas are all Sunni's, just as they are surprised to
learn that Tariq Aziz (Former Iraq's Foreign Minister) was Christian
and not a Muslim.
This is what I say to them about Shiite. "If Ali ibn Abu Talib (cousin
of Prophet Muhammad (pbuh)) was a Shia, then I am a Shia. If he was a
Sunni, then I am a Sunni [i.e., a follower of Prophet Muhammad
(pbuh)]." In Islam there are five recognized schools of Divine Law: 1)
Hanafi; 2) Shafi; 3) Maliki; 4) Hambali and 5) Jafari.
The first four are called Sunni, and the fifth one, who in addition to
following sayings and actions of Prophet Muhammad (pbuh), also follows
those of Ali ibn Abu Talib and consider him as the rightful successor
of the Prophet Muhammad (pbuh), are called Shia. The first four have
many major theological differences among themselves and according to a
Christian friend of mine, "The only time Sunni's are united is when
they are fighting Shias." Shiism started as a political movement (Shia
means follower or partisan) to help Ali ibn Abu Talib become successor
of Prophet Muhammad (pbuh).
Around every successful popular figure, there are some admirers whose
own future interests rest with the rise of their leader. Thus in
Indiana, we have "Friends of Lugar Club", who are hoping that some day
Senator Richard Lugar will become a US President. Nationally, we now
have a "Hillary Rodham Clinton Fan Club" with 4,000 members! Thus,
there were the Followers of Ali ibn Abu Talib Club, which later on
became a political movement. During the initial battles with
unbelievers, Ali ibn Abu Talib, the Sword of Islam, was in the
forefront and defeated and killed many of their leaders whose children
and grandchildren, even when they became Muslims, always remembered
who killed their father (animosity).
Ali ibn Abu Talib was raised by Prophet Muhammad (pbuh) as a child so
he knew Islam very well. Thus, when Ali ibn Abu Talib became a
judge, his judgments were based on strict Islamic principles, much to
the disappointment of many who expected him to be lenient to the rich
and powerful. Ali ibn Abu Talib was so well respected and trusted by
both Caliph Abu Bakr and Umar, that in difficult cases they asked his
opinion.
Nevertheless, I tell my non-Muslim audience that both Shia and Sunni
have many things in common. They both believe in One God (Allah),
follow the same Prophet Muhammad (pbuh) as the last Prophet, offer
five daily prescribed prayers, perform the prescribed fast in the
month of Ramadan, go to Makkah for the Hajj pilgrimage, read the same
book of Allah, Holy Qur'an, and pay the poor-due (Zakat).
However, my answers can only satisfy my uninformed non-Muslim
audience. The Sunni brothers, misguided by western propaganda, who are
ready to embrace non-Muslims (especially the white ones), in the
pretext of invitation to Islam, will not do so for Shia. They are
ignorant Sunni's. Our job as a missionary should be to invite both
groups to the true Islam and not chase them out. There is a movement
in the Sunni world to have Shias labeled as disbelievers. I have been
told that Shaykh Bin Baz of Saudi Arabia has declared an edict that
the meat of the People of Book (Jews and Christians) is permissible
for Sunni Muslims to eat but not the meat slaughtered by Shias.
There are scholars on both sides, like Imam Khomeini and Shaykh
Shaltut of al-Azhar who have done their best to minimize these
differences and bring unity, but it is not working due to the
misinformation prevailing in the common masses of Sunnis about Shiism.
Thus I am listing their misconceptions of Shia belief and practices.
For answers, I have consulted two Shia scholars in America. Dr. A. S.
Hashim of Washington and Imam Muhammad Ali Elahi of Detroit.
Professor Seyyed Hossein Nasr wrote to me "to ignore and not waste
time in responding to such wrong allegations." He also mentioned that
"a great deal of money and effort is being spent in the last few years
to fan the fire of hatred between Shia and Sunni in the Persian Gulf
region with obvious political and economical fruits for powers to-be."
However, in the interest of Islamic unity, I must deal with the
questions rather than shun them. Please note that Imam Jafar as Sadiq
(peace be upon him), founder of the Shia school of law, was the
teacher of Imam Abu-Hanifa (peace be upon him).
*.Misconception #1: Shias have a different Holy Qur'an. They add
another 10 chapters to the original Holy Qur'an.Response: Not true. I
have checked many times Holy Qur'an kept in Shia homes and mosques. I
still find it the same as the original Holy Qur'an. More recently, I
took care of an Iranian lady patient hospitalized here. I saw a copy
of the Holy Qur'an by her side. I borrowed it from her and browsed
through cover-to-cover. In Arabic it was the same as our Holy Qur'an.
Of course, since I did not know the Persian language, I can't say much
about the translation. It is a sin to even say that the Holy Qur'an
can be changed or added to by Shia when Almighty God protects it.
*.Misconception #2: Some Shia considers Ali ibn Abu Talib as
God.Response: Not true. It is disbelief to even think of such a thing.
During the time of Ali ibn Abu Talib, some pagan groups called Gholat
did consider Ali ibn Abu Talib as Lord. When he found out, they were
burned to death.
*.Misconception #3: Shias have different declarations of faith and
they add to the call to prescribed prayer.Response: The declaration to
become a Muslim, as administered to non-Muslims, is the same. Some
Shia add to themselves, "Ali ibn Abu Talib is a friend of God or Ali
ibn Abu Talib is a spiritual leader of God," after the call to
prescribed prayer, but not as part of the call to prescribed prayer.
*.Misconception #4: Shias do not perform Sunnah prayers. Sunnah
prayers are non-obligatory prayers performed by Prophet Muhammad
(pbuh).Response: Shias do perform non-obligatory prayers, 36 cycles
per day in total, but call it Nawafil and not Sunnah.
*.Misconception #5: Some Shia believes the Angel Gabriel made a
mistake and prophet hood was meant for Ali ibn Abu Talib and not
Prophet Muhammad (pbuh).Response: Not true. No Shia thinks of such
false claims. "Only demented minds think of such questions."
*.Misconception #6: Shias slander and ridicule the first three caliphs
(Abu Bakr, Umar and Uthman) and Prophet Muhammad's wife,
Ayesha.Response: Shia considers the first three caliphs as companions
and administrators, but not spiritual leaders (Imams). Imam Jafar as
Sadiq (peace be upon him), whose mother and grandmother came from the
line of Abu Bakr, said of Abu Bakr, "He gave me birth twice." Ayesha
is respected by Shias as the "Mother of Believers," as Ali ibn Abu
Talib respected her when he sent her back from Basra to Madinah after
the Battle of the Camel. If some Shia do slander the three caliphs and
Ayesha, they do it out of ignorance and should ask God's forgiveness.
(As we have witnessed how Imam Khomeini, The Shia bravely declared
death of Salman Rushdie - The author of Satanic Verses who abused the
wife of Prophet Ayesha and Shia Leader declared blasphemy, just for
his Fatwa the whole western countries became against Iran. See how
much price did Shia pay to defend Ayesha - while Saudi Arabia, Kuwait,
UAE etc. etc. as the Sunni government were silent they did not defend
Ayesha. Now who loves Ayesha?)
*.Misconception # 7: Shias combine all five prayers into one prayer in
the evening.Response: Not true. In Shia mosques, whether in Iran or
the USA, all five daily prayers are performed. Shia do combine noon
and afternoon and evening and night, but Shia scholars recommend
performing them separately. Such combinations may not be ideal, but
better than not praying at all. How can a Sunni who does not pray at
all be better than a Shia who combines prayers?
*.Misconception # 8: Shias do not pay zakat (poor-due).Response: Not
true. They not only pay 2.5% left over from savings as zakat, but also
an additional 20% as Khums or general charity. However, they prefer to
pay directly to the needy rather than corrupt Sunni government.
*.Misconception #9: Shias practice temporary marriages
(Mutah).Response: Temporary marriages (Mutah) was allowed during the
time of Prophet Muhammad (pbuh) and he himself practiced it. Ibn
Zubayr was born out of the temporary marriage. Later on Caliph Umar
prohibited it due to social reasons as the Islamic world was rapidly
expanding. Shias discourage Mutah but do not consider it prohibited.
Some do abuse this. As a temporary privilege during travel, it is
better than adultery.
*.Misconception #10: They consider Imams infallible and above the
Prophets.Response: Not true. All prophets are born Prophet but as
mentioned in the Holy Qur'an about Abraham that after passing the
test, a prophet becomes a leader (Imam). Prophet Muhammad (pbuh) is
the Prophet (Nabi), Messenger (Rasul) and leader (Imam). Imams are
carriers of the message of Islam. Shias consider Ali ibn Abu Talib
only as an Imam and not prophet.
With the little knowledge I have, I tried to do my best as a Sunni in
defending my Shia brothers in Islam with the hope and prayer to God
Almighty that He will "instill love in the heart of the believers" and
bring us closer to each other so that we jointly can fight our common
enemy, Satan and his followers.
May God forgive my mistakes in this article and this book (Amin).
"Knowledge is better than wealth because it protects you while you
have to guard wealth. It decreases if you keep on spending it but the
more you make use of knowledge, the more it increases. What you get
through wealth disappears as soon as wealth disappears but what you
achieve through knowledge will remain even after you."
Dr. Shahid Athar M.D. is Clinical Associate Professor of Internal
Medicine and Endocrinology, Indiana University School of Medicine
Indianapolis, Indiana, and a writer on Islam.

Asma-e-Muhammad (saw): Beautiful names of Holy Prophet Muhammad al-Mustafa (pbuh)

Here is a list of 99 beautiful names of Holy Prophet Muhammad
al-Mustafa (pbuh) with their meanings in English

Lineage of Prophets -

Hazrat Ibrahim Khalilullah(A.S.) is accredited for raising the
foundation of Holy Kaa'ba - the first house made for mankind at
Mecca.And remember Abraham and Isma'il raised the foundations of the
House (With this prayer): "Our Lord! Accept (this service) from us:
For Thou art the All-Hearing, the All-knowing.Holy Qur'an (2:127)
Hazrat Ibrahim Khalilullah(A.S.) and Hazrat Ismail
Zabiullah(A.S.)constructed the house which has been a place of prayer
for all times. There is a spot (Maqam-e-Ibrahim) near the Kaa'ba where
Hazrat Ibrahim(A.S.) stood while erecting the Holy house and where he
offered his prayers. Hazrat Ibrahim(A.S.) further prayed:
"Our Lord! make of us Muslims, bowing to Thy (Will), and of our
progeny a people Muslim, bowing to Thy (will); and show us our place
for the celebration of (due) rites; and turn unto us (in Mercy); for
Thou art the Oft-Returning, Most Merciful.Holy Qur'an (2:128)
The above mentioned verse throws light on the fact that there had
always been "true muslims" in his progeny. Hazrat Ibrahim(A.S.)
further prayed:
"Our Lord! send amongst them a Messenger of their own, who shall
rehearse Thy Signs to them and instruct them in scripture and wisdom,
and sanctify them: For Thou art the Exalted in Might, the Wise."Holy
Qur'an (2:129)
After four thousand years, God granted Hazrat Ibrahim's prayer and
raised our Holy Prophet Muhammed(S.A.W.) from amongst them, as a
answer to his prayer. The same thing has been quoted in the Holy
Qur'an as follows:
It is He Who has sent amongst the Unlettered a messenger from among
themselves, to rehearse to them His Signs, to sanctify them, and to
instruct them in Scripture and Wisdom, although they had been, before,
in manifest error;Holy Qur'an (62:2)
In the lineage of our Prophet Muhammed(S.A.W.) all are "true muslims".
Hence from Adam(A.S.) to our Holy Prophet Muhammed(S.A.W.) all are
"true muslims".
Allah did choose Adam and Noah, the family of Abraham, and the family
of Imran above all people, Offspring, one of the other: And Allah
heareth and knoweth all things.Holy Qur'an (3:33-34)
Adam
Sheth
Enos
Cainan
Mahalaleed
Jared
Enoch / Idris
Methuselah
Lamech
Noah / Nuh
Shem
Arhhazed
Salih / Saleb
Eber
Pelag
Rem
Serag
Nahor
Tarukh
Abraham / Ibrahim
Ishmael / IsmailBrothersIsaac / Ishaq
SabatJacob / Israil / Yaqub
YashabLavi
Ba'rabQamat
NakorImran
AdnanMoses / Musa
Madh
NazarImran
Is not in lineage of Moses/Musa
NasarMary/Maryam
Virgin mother of Jesus Christ
Elias / IliyasJesus Christ / Isa
Kanana
Nafar
Maleeh
Fahar
Ghalib
Looi
Kaab
Murra
Kalab
Qosai
Abde Munaf
Hashim
Abdul Muttalib
AbdullahBrothersAbu-Taleb
Muhammad(S.A.W.)
The Last Apostle of GodAli son of Abu-Taleb
Fathima(S.A.)
The Lady of LightMarriedAli(A.S.)
The First Holy Imam
Hussain(A.S.)
The Third Holy ImamBrothersHasan(A.S.)
The Second Holy Imam
Zainulabiden(A.S.)
The Fourth Holy Imam
Al-Baquir(A.S.)
The Fifth Holy Imam
Al-Jaffer(A.S.)
The Sixth Holy Imam
Al-Kazim(A.S.)
The Seventh Holy Imam
Al-Reza(A.S.)
The Eight Holy Imam
Al-Taqi(A.S.)
The Ninth Holy Imam
Al-Naqi(A.S.)
The Tenth Holy Imam
Al-Askari(A.S.)
The Eleventh Holy Imam
Al-Mahdi(A.S.)
Last, Alive & Awaited

Fathwa, - Women similar to men in reward

Question
One of the group of people who will be in the shade of Allah's Arasy
during Qiyamah is men who says no for the sake of Allah to a woman who
invites them to adultery. Does this apply to women as well? I heard
maybe not because women are easier to control their desires than men?
Is this true?
Answer
Praise be to Allah, the Lord of the Worlds; and may His blessings and
peace be upon our Prophet Muhammad and upon all his Family and
Companions.
The reward that is mentioned in the Hadith, for the one who refuses
the invitation of a woman of noble birth for having illicit
intercourse with her, saying: "I fear Allah", is the same as the woman
when a handsome man of noble birth calls her for illicit intercourse,
and she refuses only due to the fear of Allah while she has no
hindrance for approving his call, she gets the same reward.
Ibn Hajarsaid in "Fath al-Bari":The Hadith )Allah will give shade to
seven…( is not peculiar to men rather it addresses both men and women.
But if "just ruler" refers to the ruler of a government then it does
not cover women. If the words do not imply the ruler of a government
then the words cover women too; for example, if a woman has many
children and she deals justly with them she will deserve the same
reward. Another quality that is mentioned in the HadithA man whose
heart is attached to the mosquedoes not apply to women since it is
better for women to perform their prayers in their houses. The other
qualities are common for men and women.
Allah knows best.

Fathwa, - Status of women in Paradise

Question
I am married with a very smart lady who converted to Islam a year ago.
She has done her master's in computer science when she was 17. She
usually has many intelligent questions. Some of them I answer, the
other I cannot because of my lack of Islamic knowledge. Recently, She
has asked these questions below. Could you please answer them for us?
1( Is it true that man get 70 women when they go to heaven? If so what
is the source of this information? What do women get? 2( If a man
divorces several times and marries divorced women, which family would
he find in heaven third first, second wife? 3( Are man rewarded more
than women in heaven?
Answer
Praise be to Allah, the Lord of the Worlds; and may His blessings and
peace be upon our Prophet Muhammad and upon all his Family and
Companions. We do not know any evidence proving that a person may
marry seventy women in Paradise. This is reported only about the
martyrs who are killed in the way of Allah.
ImamsAhmadandal-Tabranireported that the Prophet )Sallallahu Alaihi wa
Sallam( said:A martyr gets seven blessings, among them he mentioned:
'he will marry seventy-two Houris. ]Ibn Hajargraded it Hasan[ As for
the women in Paradise, she will get one husband and she will not see
anyone better than him. She will be satisfied with him and will never
turn to anyone else. Allah Says )interpretation of meaning(: }Wherein
both will be those )maidens( restraining their glances upon their
husbands, whom no man or jinn yatmithhunna )has opened their hymens
with sexual intercourse( before them.{]55:56[. A person will not marry
the women he had divorced in his life in Paradise because they are no
longer his wives. But a person will marry his wife, who dies before
him, or he dies before her but did not marry again. The Prophet
)Sallallahu Alaihi wa Sallam( said:any woman whose husband dies
leaving her and she marries after him will be for her last husband.
]al-Tabrani,al-Albanigraded it sound in his book )al-Silsila
al-Sahiha([. If a person marries women who were divorced. If he does
not divorce them in his life, or they do not marry again after his
death, then they will be with him in Paradise. No doubt, a man will
get more than one wife in Paradise as mentioned in many texts, but at
the same time we should know that Allah will never be unjust. He will
grant other kinds of His Great blessings to women that they will never
feel any shortage or sorrow. Allah has emphasized this fact in many
verses. Allah Says )interpretation of meaning(: }Whoever works
righteousness, whether male or female, while he )or she( is a true
believer )of Islâmic Monotheism( verily, to him We will give a good
life )in this world with respect, contentment and lawful provision(,
and We shall pay them certainly a reward in proportion to the best of
what they used to do )i.e. Paradise in the Hereafter(.{]16:97[. Allah
knows best.

Fathwa, - Mufti women in Islam

Question
Do women exist in Islamic history, who are educated as a Mufti and are
allowed to make a Fatwa?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
The women of the Salaf )rightly guided predecessors( used to give
Fataawa from what they knew and learnt from the revelation.
For example, it was confirmed that women sought Fataawa
from'Aa'ishahin matters of menses. ]Al-Bukhaari[
Besides,Abu Moosa Al-Ash'arisaid: "We, the companions of the
Prophetnever had some confusions about a Hadeeth and asked
'Aa'ishahabout it except that we found that she had knowledge about
it." ]Al-Albaani classified it as Saheeh ]authentic[
Moreover,Al-Bukhaarimentioned thatUm Ad-Dardaa'was a female jurist.Ibn
Katheerreported in his book entitled Al-Bidaayah Wan-Nihaayah that men
used to learn from her )Um Ad-Dardaa'( and seek jurisprudence
knowledge from her and that was in the north wall of Damascus mosque.
The Caliph'Abdul-Malikused to sit in her teaching circles during his
caliphate.
Allaah Knows best.

Biology by Muslims

The Muslim scientists made considerable progress in biology especially
in botany, and developed horticulture to a high degree of perfection.
They paid greater attention to botany in comparison to zoology. Botany
reached its zenith in Spain.
Zoology
In zoology the study of the horse was developed almost to the tank of
a science.Abu Ubaidah(728-825 A. D.) who wrote more than 100 books,
devoted more than fifty books to the study of the horse.
Al-Jahiz
Al-Jahiz, who flourished inBasrais reputed to be one of thegreatest
zoologiststhe Muslim world has produced. His influence in the subject
may be traced to 'the Persian'Al-Qazwini' and the Egyptian
'Al-Damiri'. His book 'Kitab al Haywan' (book ori animals) contains
gems of latertheories of evolution,adaptationandanimal psychology. He
was the first to note changes in bird life through migrations. He
described the method of obtaining 'ammonia from animal offal by dry
distilling.'
Al-Damiri
Al-Damiri, who died in 1405 in Cairo and who was influenced by
Al-Jahiz is the greatest Arab zoologist. His bookHayat Haywarz(Life of
animal) is the most important Muslim work in zoology. It is an
encyclopedia on animal life containing a mine of information on the
subject. It contains the history of animals and preceded Buffoon by
700 years.
Al Masudi
Al-Masudi, has given the rudiments of the theory of evolution in his
well known work Meadows of gold. Another of his worksKitab al-Tanbih
wal Ishraqadvances his views on evolution namely from mineral to
plant, from plant to animal and from animal to man.
Botany
In botany,Spanish Muslimsmade the greatest contribution, and some of
them are known as thegreatest botanistsof mediaeval times. They were
keen observers and discovered sexual difference between such plants as
palms and hemps. They roamed about on sea shores, on mountains and in
distant lands in quest of rare botanical herbs.
Theyclassified plantsinto those that grow from seeds, those that grow
from cuttings and those that grow of their own accord, i.e., wild
growth. The Spanish Muslims advanced in botany far beyond the state in
which "it had been left by Discords and augmented the herbology of the
Greeks by the addition of 2,000 plants" Regular botanical gardens
existed inCordova, Baghdad, Cairoand Fez for teaching and experimental
purposes. Some of these were the finest in the world.
The Cordovan physician,Al-Ghafiqi(D. 1165) was a renowned botanist,
who collected plants in Spain and Africa, and described them most
accurately. According to G. Sarton he was "the greatest expert of his
time on simples. His description of plants was the most precise ever
made in Islam; he gave the names of each in Arabic, Latin and Berber".
His outstanding workAl Adwiyah al Mufradahdealing with simples was
later appropriated by Ibn Baytar."
Abu Zakariya Yahya
Abu Zakariya Yahya Ibn Muhammad Ibn AlAwwan, who flourished at the end
of 12 century in Seville (Spain) was the author of the most important
Islamic treatise on agriculture during the mediaeval times
entitledKitab al Filahah. The book treats more than585plants and deals
with the cultivation of more than50fruit trees. It also discusses
numerousdiseases of plantsand suggests their remedies. The book
presents new observations onproperties of soiland different types of
manures.
Abdullah Ibn Ahmad Ibn Al-Baytar
Abdullah Ibn Ahmad Ibn Al-Baytar, was the greatest botanist and
pharmacist of Spain--in fact the greatest of mediaeval times. He
roamed about in search of plants and collected herbs on the
Mediterranean littoral, from Spain to Syria, described more than1,400
medical drugsand compared them with the records of more than 150
ancient and Arabian authors.
Thecollection of simple drugscomposed by him is the ilaost outstanding
botanical work in Arabic. "This book, in fact is the most important
for the whole period extending from Discords down to the 16th
century." It is an encyclopedic work on the subject. He later entered
into the service of the Ayyubid king, Al-Malik, as his chief herbalist
in Cairo. From there he traveled through Syria and Asia Minor, and
died in Damascus.
One of his worksAl-Mughani-fi al Adwiyah al Mufradahdeals with
medicine. The otherAl Jami Ji al Adwiyah al Mufradahis a very valuable
book containing simple remedies regarding animal, vegetable and
mineral matters which has been described above. It deals also with200
novel plantswhich were not known up to that time.
Other Notable Botanists
Abul Abbàs Al-Nabatialso wandered along the African Coast from Spain
to Arabia in search of herbs and plants. He discovered some rare
plants on the shore of Red Sea. Another botanistIbn Sauri, was
accompanied by an artist during his travels in Syria, who made
sketches of the plants which they found.Ibn Wahshiya, wrote his
celebrated work al-Filahah al-Nabatiyah containing valuable
information about :animals and plants.
Many Cosmographical encyclopedias have been written by Arabs and
Persians, which contain sections on animals, plants and stones, of
which the best known is that ofZakariya al-Kaiwini, who died in 1283
A. D.Al-Dinawari wrote an excellent 'book of plants' andal-Bakrihas
written a book describing in detail the 'Plants of Andalusia'
Ibn Maskwaih, a contemporary ofAl-Beruni, advanced a definite theory
about evolution. According to him plant life at its lowest stage of
evolution does not need any seed for its birth and growth. Nor does it
perpetuate its species by means of the seed.
The great advancement of botanical science in Spain led to the
development of agriculture and horticulture on a grand scale.
"Horticulture improvements" says G. Sarton, "constituted the finest
legacies of Islam, and the gardens of Spain proclaim to this clay one
of the noblest virtues of her Muslim conquerors- The development of
agriculture was one of theglories of Muslim Spain."

Islamic Calendar

In theHoly Quranwe read:
"They ask thee about the new moons. Say, These are means for measuring
time for people's affairs and for the Pilgrimage" (Holy Quran, Ch. 2
V. 190)
Islam has made use of both thelunar and solar systemof measuring
times. Where worship is to be performed in different parts of the day
the solar system of reckoning time is used as in thefive daily
Prayers(see Basics about Prayers) or for the beginning and breaking of
thefast, and where worship is to be completed within a particular
month or part thereof, the lunar system is used, as in the
determination of the month or part thereof, the lunar system is used,
as in the determination of the month of fasting or fixing the time
ofHajj(see Hajj Basics) or other festivals.
Tocalculate conversionsfrom one calendar year to the other the
following formula is used:
G = H - ( (3 * H) / 100 ) + 622
H = G + ( ( G - 622) / 32 ) - 622
Where G = Gregorian year (AD)
H = Hijra year (AH)
Thus 2000 AD is 1421 AH
Islamic calendar consists oftwelve lunar months. Each month may be
of29 or 30 daysdepending on the sighting of the new moon. An lunar
year has, on average,355days. This is 10 days less than the solar
year. Hence an Islamic year is moved ahead 10 days each year in solar
calendar year.
Following are the names of the Islamic months:
1.Muharram ul Haram
2.Safar
3.Rabi-ul-Awwal
4.Rab-ul-Akhir
5.Jamadi-ul-Awwal
6.Jamadi-ul-Akhir
7.Rajab
8.Sha'aban
9.Ramadhan
10.Shawwal
11.Dhul Qadah
12.Dhul Hijja
The Holy Quran states:
"The number of months with Allah has been twelve months by Allah's
ordinance since the day He created the heavens and the earth. Of these
four are known as sacred" (Holy Quran)
Muharram,Rajab,Dhul QadahandDhul Hijjaare considered to be sacred
months. Fighting during these sacred months is considered to be a sin.

Islam, A World Civilization

"Thus We have appointed you a middle nation, that you may be witnesses
upon mankind."
(Quran,Surah 2: Verse 143)
General Characteristics of Islamic Civilization
Islam was destined to become aworld religionand to create a
civilization which stretched from one end of the globe to the other.
Already during the early Muslim caliphates, first the Arabs, then the
Persians and later the Turks set about to create classical Islamic
civilization. Later, in the 13th century, both Africa and India became
great centers of Islamic civilization and soon thereafter Muslim
kingdoms were established in the Malay-Indonesian world while Chinese
Muslims flourished throughout China.
Global religion
Islam is areligion for all peoplefrom whatever race or background they
might be. That is why Islamic civilization is based on a unity which
stands completely against any racial or ethnic discrimination. Such
major racial and ethnic groups as the Arabs, Persians, Turks,
Africans, Indians, Chinese and Malays in addition to numerous smaller
units embraced Islam and contributed to the building of Islamic
civilization.
Moreover, Islam wasnot opposedto learning from the earlier
civilizations and incorporating their science, learning, and culture
into its own world view, as long as they did not oppose the principles
of Islam. Each ethnic and racial group which embraced Islam made its
contribution to the one Islamic civilization to which everyone
belonged. The sense of brotherhood and sisterhood was so much
emphasized that it overcame all local attachments to a particular
tribe, race, or language--all of which became subservient to the
universal brotherhood and sisterhood of Islam. The global civilization
thus created by Islam permitted people of diverse ethnic backgrounds
to work together in cultivating various arts and sciences.
Although the civilization was profoundly Islamic, even non-Muslim
"people of the book" participated in the intellectual activity whose
fruits belonged to everyone. The scientific climate was reminiscent of
the present situation in America where scientists and men and women of
learning from all over the world are active in the advancement of
knowledge which belongs to everyone. The global civilization created
by Islam also succeeded in activating the mind and thought of the
people who entered its fold.
As aresult of Islam, the nomadicArabsbecame torch-bearers of science
and learning. ThePersianswho had created a great civilization before
the rise of Islam nevertheless produced much more science and learning
in the Islamic period than before. The same can be said of theTurksand
other peoples who embraced Islam.
The religion of Islam was itself responsible not only for thecreation
of a world civilizationin which people of many different ethnic
backgrounds participated, but it played a central role in developing
intellectual and cultural life on a scale not seen before. For
someeight hundred yearsArabic remained the major intellectual and
scientific language of the world. During the centuries following the
rise of Islam, Muslim dynasties ruling in various parts of the Islamic
world bore witness to the flowering of Islamic culture and thought.
In fact this tradition of intellectual activity was eclipsed only at
the beginning of modern times as a result of the weakening of faith
among Muslims combined with external domination. And today this
activity has begun anew in many parts of the Islamic world now that
the Muslims have regained their political independence.
A Brief History of Islam, The Rightly Guided Caliphs
Upon the death of theProphet(PBUH),Abu Bakr, the friend of the Prophet
and the first adult male to embrace Islam, becamecaliph. Abu Bakr
ruled for two years to be succeeded by'Umarwho was caliph for a decade
and during whose rule Islam spread extensively east and west
conquering the Persian empire, Syria and Egypt. It was 'Umar who
marched on foot at the end of the Muslim army into Jerusalem and
ordered the protection of Christian sites. 'Umar also established the
first public treasury and a sophisticated financial administration. He
established many of the basic practices of Islamic government. 'Umar
was succeeded by'Uthmanwho ruled for some twelve years during which
time the Islamic expansion continued. He is also known as the caliph
who had the definitive text of theNoble Qurancopied and sent to the
four corners of the Islamic world. He was in turn succeeded by'Aliwho
is known to this day for his eloquent sermons and letters, and also
for his bravery. With his death the rule of the "rightly guided"
caliphs, who hold a special place of respect in the hearts of Muslims,
came to an end.
The Caliphates
Umayyad
The Umayyad caliphate established in661was to last for about a
century. During this time Damascus became the capital of an Islamic
world which stretched from the western borders of China to southern
France. Not only did the Islamic conquests continue during this period
through North Africa to Spain and France in the West and to Sind,
Central Asia and Transoxiana in the East, but the basic social and
legal institutions of the newly founded Islamic world were
established.
Abbasids
The Abbasids, who succeeded the Umayyads, shifted the capital to
Baghdad which soon developed into an incomparable center of learning
and culture as well as the administrative and political heart of a
vast world. They ruled for over500 yearsbut gradually their power
waned and they remained only symbolic rulers bestowing legitimacy upon
various sultans and princes who wielded actual military power.
The Abbasid caliphate was finally abolished when Hulagu, the Mongol
ruler, captured Baghdad in 1258 AD, destroying much of the city
including its incomparable libraries. While the Abbasids ruled in
Baghdad, a number of powerful dynasties such as
theFatimids,AyyubidsandMamluksheld power in Egypt, Syria and
Palestine.
The most important event in this area as far as the relation between
Islam and the Western world was concerned was the series of Crusades
declared by the Pope and espoused by various European kings. The
purpose, although political, was outwardly to recapture the Holy Land
and especially Jerusalem for Christianity. Although there was at the
beginning some success and local European rule was set up in parts of
Syria and Palestine, Muslims finally prevailed and in 1187 AD,Saladin,
the great Muslim leader, recaptured Jerusalem and defeated the
Crusaders.
North Africa and Spain
When the Abbasids captured Damascus, one of the Umayyad princes
escaped and made the long journey from there to Spain to found Umayyad
rule there, thus beginning the golden age of Islam in Spain. Cordoba
was established as the capital and soon became Europe's greatest city
not only in population but from the point of view of its cultural and
intellectual life. The Umayyads ruled over two centuries until they
weakened and were replaced by local rulers.
Meanwhile in North Africa, various local dynasties held sway until two
powerful Berber dynasties succeeded in uniting much of North Africa
and also Spain in the 12th and 13th centuries. After them this area
was ruled once again by local dynasties such as the Sharifids of
Morocco who still rule in that country. As for Spain itself, Muslim
power continued to wane until the last Muslim dynasty was defeated in
Granada in 1492 AD thus bringing nearlyeight hundred yearsof Muslim
rule in Spain to an end.
Islamic History after the Mongol Invasion
The Mongols devastated the eastern lands of Islam and ruled from the
Sinai Desert to India for a century. But they soon converted to Islam
and became known as the Il-Khanids. They were in turn succeeded by
Timur and his descendents who made Samarqand their capital and ruled
from 1369 to 1500. The sudden rise of Timur delayed the formation and
expansion of the Ottoman empire but soon the Ottomans became the
dominant power in the Islamic world.
Ottoman Empire
From humble origins the Turks rose to dominate over the whole of
Anatolia and even parts of Europe. In 1453 Mehmet the Conqueror
captured Constantinople and put an end to the Byzantine empire. The
Ottomans conquered much of eastem Europe and nearly the whole of the
Arab world, only Morocco and Mauritania in the West and Yemen,
Hadramaut and parts of the Arabian peninsula remaining beyond their
control.
They reached their zenith of power with Suleyman the Magnificent whose
armies reached Hungary and Austria. From the 17th century onward with
the rise of Westem European powers and later Russia, the power of the
Ottomans began to wane. But they nevertheless remained a force to be
reckoned with until the First World War when they were defeated by the
Westem nations. Soon thereafter Kamal Ataturk gained power in Turkey
and abolished the six centuries of rule of the Ottomans in 1924.
Persia
While the Ottomans were concerned mostly with the westem front of
their empire, to the east in Persia a new dynasty called the Safavids
came to power in 1502. The Safavids established a powerful state of
their own which flourished for over two centuries and became known for
the flowering of the arts. Their capital, Isfahan, became one of the
most beautiful cities with its blue tiled mosques and exquisite
houses.
The Afghan invasion of 1736 put an end to Safavid rule and prepared
the independence of Afghanistan which occured formally in the 19th
century. Persia itself fell into turmoil until Nader Shah, the last
Oriental conqueror, reunited the country and even conquered India. But
the rule of the dynasty established by him was short-lived. The Zand
dynasty soon took over to be overthrown by the Qajars in 1779 who made
Tehran their capital and ruled until 1921 when they were in turn
replaced by the Pahlavis.
India
As for India, Islam entered into the land east of the Indus River
peacefully. Gradually Muslims gained political power beginning in the
early 13th century. But this period which marked the expansion of both
Islam and Islamic culture came to an end with the conquest of much of
India in 1526 by Babur, one of the Timurid princes. He established the
powerful Mogul empire which produced such famous rulers as Akbar,
Jahangir, and Shah Jahan and which lasted, despite the gradual rise of
British power in India, until 1857 when it was officially abolished.
Malaysia and Indonesia
Farther east in the Malay world, Islam began to spread in the 12th
century in northern Sumatra and soon Muslim kingdoms were establishd
in Java, Sumatra and mainland Malaysia. Despite the colonization of
the Malay world, Islam spread in that area covering present day
Indonesia, Malaysia, the southern Phililppines and southern Thailand,
and is still continuing in islands farther east.
Africa
As far as Africa is concerned, Islam entered into East Africa at the
very beginning of the Islamic period but remained confined to the
coast for some time, only the Sudan and Somaliland becoming gradually
both Arabized and Islamized. West Africa felt the presence of Islam
through North African traders who travelled with their camel caravans
south of the Sahara.
By the 14th century there were already Muslim sultanates in such areas
as Mali, and Timbuctu in West Africa and Harar in East Africa had
become seats of Islamic learning. Gradually Islam penetrated both
inland and southward. There also appeared major charismatic figures
who inspired intense resistance against European domination.
The process of the Islamization of Africa did not cease during the
colonial period and continues even today with the result that most
Africans are now Muslims carrying on a tradition which has had
practically as long a history in certain areas of sub-Saharan Africa
as Islam itself.

Hope – the Most Sublime Rank for the Followers

In this article, we will talk about hoping for Allah's mercy. The
believers' relationship with their Lord is characterized both by fear
and hope, such that the former deters them from sins and disobedience,
whereas the latter drives them towards good deeds.
Ibn Al-Qayyim, may Allah have mercy upon him, said:
"Hoping for the reward of Allah is one of the most supreme and
honorable ranks of one who pursues the right path. Allah The Almighty
praises those ]who do that[, when He Says )what means(:}There has
certainly been for you in the Messenger of Allah an excellent pattern
for anyone whose hope is in Allah and the Last Day and ]who[ remembers
Allah often.{]Quran 33:21[ It was also narrated in a Hadeeth Qudsi,
that Allah The Almighty Says: 'O son of Adam, If you supplicate to Me,
expecting My forgiveness, I will forgive you however great or many
your sins may be.' When a person has hope, it means that he or she is
bound and attached to these names of his or her Lord: "The Benevolent,
The Beneficent". The more one knows Allah The Almighty, His names,
attributes and the dominance of His mercy over His wrath, the more his
or her hope increases ]in Him[. Had it not been for hope, the
servitude of the heart and organs ]to Allah[ would have ceased, and
monasteries, churches, synagogues and mosques, where the name of Allah
is frequently mentioned, would have been demolished. If not for the
spirit of hope, ]our[ limbs would not have performed acts of
obedience, and neither would the ships of good deeds have sailed in
the seas of will without its pleasant breeze."
Similarly, the Prophet, sallallaahu 'alayhi wa sallam, said:"If a
believer ]truly[ knew of the punishment of Allah, no one would expect
His Paradise. Equally, were a disbeliever to know of the ]actual[
mercy of Allah, none would despair of His Paradise."'Abdullaah ibn
Mas'ood, may Allah be pleased with him, remarked, "The most
encouraging verse in the Quran is in the Chapter Az-Zumar )The
Groups(; Allah The Almighty Says )what means(,}Say, "O My servants who
have transgressed against themselves ]by sinning[, do not despair of
the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He
who is the Forgiving, the Merciful."{]Quran 39:53["
One of those who visited Maalik ibn Anas, may Allah have mercy upon
him, during the night in which he died, asked him, "O Abu 'Abdullaah,
how do you find yourself?" He, may Allah have mercy upon him,
answered, "I do not know what to say to you except that you will soon
see ]aspects[ of the clemency of Allah that you have never expected."
Glory be to Allah The Almighty! If those who turn away from Him only
know how He waits for their return and how Merciful He is to them,
they will long for Him enormously. Indeed, if this is His will towards
such people, how will He be to those who draw near to Him? 'Abdullaah
ibn Al-Mubaarak approached Sufyaan Ath-Thawri, may Allah have mercy
upon them both, on the night of ]standing in[ 'Arafah, and found him
kneeling ]in prayer[, as his eyes overflowed with tears; he asked,
"Who is the worst person in this gathering ]in the plains of
'Arafah[?' Sufyaan Ath-Thawri, may Allah have mercy upon him, replied:
"Whoever thinks that Allah will not forgive their sins ]i.e., of the
people who are present[.'"
On a similar night, Al-Fudhayl ibn 'Iyaadh, may Allah have mercy upon
him, observed people's glorification ]of Allah The Almighty[ and their
crying, so he asked those around him: "If those people went to a man
and requested one-sixth of a dirham from him, would he let them return
empty-handed?" When they replied in the negative, he commented: "By
Allah, pardoning is easier for Allah than ]that[." Therefore, I
implore Allah The Almighty, seeking His forgiveness, knowing fully
that He absolves and forgives; even if people's sins are great, they
are minor in comparison to His mercy.
Hence, a slave should have much hope in Him, especially when he or she
is on the verge of death. Allah The Almighty Says, as narrated in a
Hadeeth: "I am ]to him or her[ as My slave thinks of Me." That is why,
perhaps, when Waathilah ibn Al-Asqa', may Allah be pleased with him,
went to see Yazeed ibn Al-Aswad, may Allah have mercy upon him, as he
lay dying, he asked him, "What is your expectation about Allah?" The
latter replied: "My sins have brought me to the brink of ruin, but I
hope for the mercy of Allah." So, Waathilah, may Allah be pleased with
him, ]happily[ exclaimed "Allah is The Greatest", and then said, "I
heard the Messenger of Allah, sallallaahu 'alayhi wa sallam,
say:'Allah The Almighty Says: 'I am as My slave thinks of Me, so let
him think of Me what he wants'.'"For the same reason, when Sulaymaan
At-Taymi, may Allaah have mercy upon him, was dying, he instructed his
son: "O Mu'tamir, talk to me about exemptions ]in Islam[, so that I
may meet Allah while having good expectations of Him."
Hope prompts one to do good deeds
It is witnessed as a reality in life that many neglect good deeds and
dare to commit evil and sins, claiming that they trust in the mercy
and forgiveness of Allah The Almighty. Undoubtedly, this is a
misunderstanding of the true meaning of hope. The words of Al-Hasan
Al-Basri, may Allah have mercy upon him, are applicable to such people
mentioned above; he says: "There are people whose confidence in
forgiveness diverts them from doing what is moral, so much so that
they die with no virtues. They proclaim: 'we have good expectation of
Allah'. Surely, they are liars, for if they had hope ]in Him[, they
would have done good ]to support their claim[."
Allah The Almighty is indeed the most Forgiving, Ever Merciful;
however, I would like to draw your attention, dear reader, to the
subtle meaning embedded in the verse )which means(:}Indeed, those who
have believed and those who have emigrated and fought in the cause of
Allah - those expect the mercy of Allah. And Allah is Forgiving and
Merciful.{]Quran 2:218[. Contemplate how this verse alludes to these
people hoping for the mercy of Allah The Almighty alongside doing
those great noble deeds.
Dear Muslim, let us, then, do good and repent from our sins and evil
which we have committed. Let us repeat the words of Mahmood
Al-Warraaq, may Allah have mercy upon him: "O Allah, I have much hope
in Your forgiveness and You ]alone[ manage my affairs. I have
concealed my secrets from my relatives and others; You are the only
One to Whom I disclose them as I am confident that You will veil them.
O Allah! Do not fail me on the Day of Resurrection when all hidden
matters will be exposed. O Allah, do not reveal my secrets before
people; Your protection will provide me with an argument ]for my
forgiveness[, even though I have no basis for contention or a real
excuse."

Roughness Leads to Disunity

Roughness is a dispraised attribute that implies bad manners. It
causes disunity and estrangement among people and severs that which
Allaah The Almighty ordered to be maintained. Moreover, it has
destroyed many households and separated many families. Many people who
may love each other have nonetheless been afflicted with roughness and
alienation due to harsh tempers, ill treatment and a lack of
gentleness in tackling matters.
Roughness may be innate or acquired, and both are bad. A true believer
immediately sets himself aright by avoiding the causes and forms of
roughness. The Prophet, sallallaahu 'alayhi wa sallam, said:"Whoever
lives in the desert will become rough."]Ahmad and At-Tirmithi,
At-Tirmithi - Hasan Saheeh[ This means that if a person inhabits the
desert, his nature will become coarse, as man adopts the
characteristics of his environment. In other words, Westerners are
rougher than Easterners, and the dwellers of deserts and herders of
camels are rougher than others.
It was narrated on the authority of Ibn Mas'ood, may Allaah be pleased
with him, that the Prophet, sallallaahu 'alayhi wa sallam,
said:"]True[ belief is over there ]and he pointed with his hand
towards Yemen[, while roughness and harshness are the qualities of
those who own a great number of camels and drive them ]noisily[ behind
their tails ]to the direction[ where the two horns of Satan will
appear ]in the direction of[ the tribes of Rabee'ah and
Mudhar."]Al-Bukhaari and Muslim[
It was also narrated on the authority of Abu Bakr, may Allaah be
pleased with him, that the Prophet, sallallaahu 'alayhi wa sallam,
said:"Bashfulness is from faith, and faith leads to Paradise. Foulness
is from roughness, and roughness leads to Hell."]At-Tirmithi and Ibn
Maajah, At-Tirmithi - Hasan Saheeh[
Everything Has a Share of Its Name
It is noticeable that there is an obvious relationship between things
and their names, between man and the world around him, and between man
and the nature of his profession. Pediatricians, for example, may
differ from surgeons; the disposition of soldiers and troops may
differ from that of others, although a person is not allowed to
justify his roughness as a product of his nature, environment or work.
It is said that people did not disobey Allaah The Almighty except due
to false justifications.
The Quran Disparages Roughness
There are many texts that dispraise and warn against roughness. Allaah
The Almighty Says )what means(:
•}So by Mercy from Allaah, ]O Muhammad[, you were lenient with them.
And if you had been rude ]in speech[ and harsh in heart, they would
have disbanded from about you.{]Quran 3:159[
•}Then why, when Our punishment came to them, did they not humble
themselves? But their hearts became hardened, and Satan made
attractive to them that which they were doing.{]Quran 6:43[
•}So is one whose breast Allaah has expanded to ]accept[ Islam and he
is upon a light from his Lord ]like one whose heart rejects it[? Then,
woe to those whose hearts are hardened against the remembrance of
Allaah. Those are in manifest error.{]Quran 39:22[
•}Has the time not come for those who have believed that their hearts
should become humbly submissive at the remembrance of Allaah and what
has come down of the truth? And let them not be like those who were
given the Scripture before, and a long period passed over them, so
their hearts hardened; and many of them are defiantly
disobedient.{]Quran 57:16[
The Sunnah Forbids Roughness
Like the Quran, the Sunnah of the Prophet, sallallaahu 'alayhi wa
sallam, forbade roughness. It was narrated on the authority of Abu
Moosa Al-'Ash'ari, may Allaah be pleased with him, that the Prophet,
sallallaahu 'alayhi wa sallam, said:"Exalting Allaah The Almighty
involves showing honor to a grey-haired Muslim and to a person who
memorizes the Quran without acting extravagantly or roughly, and by
showing honor to a just ruler."]Abu Daawood, Al-Albaani - Hasan[ In
another Hadeeth which mentions the Hour, the Prophet, sallallaahu
'alayhi wa sallam, said:"When the naked, barefooted and rough people
become heads of people, this is a sign of the Hour."]Ahmad,
Al-Bukhaari and Muslim[
It was also narrated on the authority of 'Aa'ishah, may Allaah be
pleased with her, that the Prophet, sallallaahu 'alayhi wa sallam,
said:"The most hated person in the sight of Allaah is the most
quarrelsome person."]Al-Bukhaari and Muslim[ The quarrelsome one is he
who behaves wickedly when he quarrels.
Also, it was narrated on the authority of Abu Hurayrah, may Allaah be
pleased with him, that the Prophet, sallallaahu 'alayhi wa sallam,
said:"Do not speak foul words, do not give your backs to one another
]i.e., boycott or bear enmity towards one another[, do not spy on one
another, and do not override the sales transactions of one another,
and be, O slaves of Allaah, brothers."]Muslim[
It was also narrated on the authority of Abu Ayyoob Al-Ansaari, may
Allaah be pleased with him, that the Prophet, sallallaahu 'alayhi wa
sallam, said:"It is not permissible for a Muslim to desert his brother
for more than three nights ]where[ when they meet, one turns away and
the other turns away; and the best of the two is the one who greets
the other first."]Al-Bukhaari and Muslim[
What the Prophet, sallallaahu 'alayhi wa sallam, forbade us from in
this Hadeeth is certainly an aspect of roughness. Similarly, it was
narrated on the authority of Abu Hurayrah, may Allaah be pleased with
him, that the Prophet, sallallaahu 'alayhi wa sallam, said:"It is not
permissible for a Muslim to desert his brother for more than three
nights; whoever deserts and then dies will enter Hell."]Abu Daawood,
Al-Albaani - Saheeh[ Additionally, it was narrated on the authority of
Abu Khiraash As-Sulami, may Allaah be pleased with him, that he heard
the Prophet, sallallaahu 'alayhi wa sallam, saying:"If a person
deserts his brother for more than a year, this is considered as if he
has shed his blood."]Abu Daawood, Al-Albaani - Saheeh[
Finally, it was narrated on the authority of Sahl ibn Sa'd, may Allaah
be pleased with him, that the Prophet, sallallaahu 'alayhi wa sallam,
said:"A believer harmonizes with people and they harmonize with him;
and there is no good in a person who neither familiarizes nor is
familiarized."]Ahmad, Al-Albaani - Saheeh and it meets the conditions
stipulated by Muslim[
Allaah The Almighty, the angels and mankind, in general, hate
roughness and harshness. A believer, therefore, should avoid violence,
harshness, frowning, recklessness, ill treatment, undutifulness to
parents and ill thoughts. He should have gentleness, mercy,
righteousness, compassion and forbearance. Purification of the soul
precedes beautifying it.
A Muslim should strive hard to stay away from the causes and forms of
violence. Allaah The Almighty Says )what means(:
•}He has succeeded who purifies it, And he has failed who instills it
]with corruption[{]Quran 91:9-10[
•}And those who strive for Us - We will surely guide them to Our ways.
And indeed, Allaah is with the doers of good.{]Quran 29:69[
A slave should resort to Allaah The Almighty and supplicate to Him -
perhaps Allaah The Almighty will guide him to follow the example of
the Prophet, sallallaahu 'alayhi wa sallam. The Prophet, sallallaahu
'alayhi wa sallam, was the most gentle of all people; he was a smiling
person and would maintain the ties of kinship, help the weak, support
the destitute, serve guests generously and assist those afflicted with
calamities. Allaah The Almighty never fails a person who adopts such a
behavior, as Khadeejah the mother of the believers, may Allaah be
pleased with her, stated.
Let us adopt the manners of the believers, for a believer is simple,
accessible and easy. He submits to the truth, harmonizes with people
and people harmonize with him. Conversely, there is no good in a
person who is rough and harsh: a person who does not harmonize with
people, nor do they harmonize with him.

Justice, -

Justice is the balance that Allaah has imposed for His creatures and
established for fulfilling rights. It is one of the foundations upon
which this world is established, and without it life can neither be
orderly nor reformed. Justice leads to bringing people together and
urges them to be obedient to Allaah. It is also a cause of development
and increase of wealth, growth of the young generations and prevalence
of security for those in power and authority. Due to the importance of
justice, it was said,"Life continues with justice and disbelief, but
cannot continue with injustice and Islam."
Ibn Taymiyyah, may Allaah have mercy upon him, said,"Justice is the
foundation upon which everything has been established. When matters
pertaining to this life are based on justice, then it will remain on
the right course, even if the person who establishes this justice does
not have in the Hereafter any share. On the other hand, if this life
is not based on justice, it will not be on the right course, even if
the person who does not establish justice has faith that he will be
rewarded for in the Hereafter."
He also said,"Justice is the right that every person has over another,
under all circumstances; and injustice is prohibited and disallowed,
under all circumstances."
Due to the high and sublime status of justice, we find
theSharee'ahraising its importance and ordering people and urging them
to establish justice. In this respect, Allaah The Almighty Says )what
means(:
·}O you who have believed, be persistently standing firm in justice,
witnesses for Allaah, even if it be against yourselves or parents and
relatives.{]Quran 4:135[
·}O you who have believed, be persistently standing firm for Allaah ,
witnesses in justice, and do not let the hatred of a people prevent
you from being just. Be just; that is nearer to righteousness.{]Quran
5:8[
In these two verses, Allaah The Exalted commands the believers to
adopt justice as one of their morals and characteristics by using the
word "Qawwaam", which is a mode of hyperbole that declares Justice as
one of the manners instilled in them. In another general and
comprehensive verse, Allaah The Almighty Says )what means(:}Indeed,
Allaah orders justice and good conduct and giving to relatives and
forbids immorality and bad conduct and oppression. He admonishes you
that perhaps you will be reminded.{]Quran 16:90[
Issues of Establishing Justice
We are commanded to be just in everything. Here, we draw the attention
to some fields where justice apparently occurs:
1- Governance:In this field, establishing justice is required by
giving people their due rights and refraining from giving rights to
those who do not deserve them, providing equal opportunities to people
according to what is sufficient to each one of them and employing
people in their appropriate place according to their abilities. It was
narrated in aHadeeththat the Prophet,sallallaahu 'alayhi wa sallam,
said that a just ruler is one of those who will be protected by the
shade of Allaah on the Day of Judgment.
2- Judiciary:Settling disputes between people must be based on
justice, without the least trend of bias. This must occur in settling
disputes in courts, applying the prescribed punishments, other
disciplinary punishments and retributions. Allaah The Almighty Says
)what means(:}And when you judge between people, to judge with
justice.{]Quran 4:58[ It was narrated in aHadeeththat the
Prophet,sallallaahu 'alayhi wa sallam, said:"When you judge between
people be just."In anotherHadeeth, he,sallallaahu 'alayhi wa
sallam,said:"Judges are of three types: One of them will enter
Paradise and the other two types will enter Hell. The one who knows
the truth and judges accordingly will enter Paradise; The one who
knows the truth and deviates in his judgment will enter Hell;
likewise, the one who ignorantly judges among people will enter Hell."
3- Giving Testimony:One is required to be just when he gives testimony
by informing of what he saw or heard, but if he testifies with what
contradicts what he saw, then he is to be deemed as a person who
testifies to falsehood. Allaah The Almighty Says )what means(:
·}And when you testify, be just.{]Quran 6:152[
·}And ]they are[ those who do not testify to falsehood, and when they
pass near ill speech, they pass by.{]Quran 25:72[
4- Treating Wives:Justice in treating one's wives is by giving each
one of them her due share of financial maintenance, residence and
staying over at her house. The Prophet,sallallaahu 'alayhi wa sallam,
warned Muslims against being unjust in treating wives, where he
said:"When a man has two wives and he is inclined to one of them, he
will come on the Day of Judgment with his side sloping."
5- Treating Children:Acting justly with one's children is when the
parents give equal share of gifts, upbringing and any other thing they
can afford to give. It was narrated in aHadeeth, that the
Prophet,sallallaahu 'alayhi wa sallam, said:"Fear Allaah and treat
your children fairly."
A Muslim is required to be just in all his dealings and what has been
mentioned above are just examples of showing justice.
Also, a Muslim is required to be just even with his enemies, as Allaah
The Almighty Says )what means(:}And I have been commanded to do
justice among you.{]Quran 42:15[
When the Prophet,sallallaahu 'alayhi wa sallam, sent Abdullaah ibn
Rawaahah, may Allaah be pleased with him, to estimate the tax that was
to be paid for the dates in the fields of the people of Khaybar, they
wanted to bribe him, so he said,"By Allaah, I have come to you after
leaving the most beloved person to my heart and my hatred for you is
greater than my hatred for apes and pigs. However, my love for him and
hatred for you can in no way prevent me from being just with you."When
they heard this, they said,"Upon this ]justice[, both heaven and earth
are established."
As Muslims, when we adhere to justice in our manner and behavior and
consider it as a method of life, we spread the feeling of security,
assurance and enhance the welfare of our societies. Moreover, when we
adhere to justice, we reveal the greatness and sublimity of Islam
before others. Thereby, they will desire to know about this religion
and to embrace it, as it was the example of the early Muslims. We ask
Allaah The Exalted to grant us justice, in both calmness and anger.

Dought & clear, - Can khulwah be avoided if another woman is present?.

My wife told me that a gas canister ran out at home and has to be
changed, but I am not at home. Can a worker come to install the gas
canisters at home when I am not present? Please note that there is
another sister who will be with my wife in the house so as to avoid
leaving her on her own with the worker.
Praise be to Allah.
Firstly:
The scholars (may Allah have mercy on them) are unanimously agreed
that it is haraam to be alone with a non-mahram woman (khulwah),
because of the saheeh hadeeth: "No man should be alone with a woman
unless there is a mahram with her." Narrated by al-Bukhaari, 5233;
Muslim, 1341.
An-Nawawi (may Allah have mercy on him) said: If a non-mahram man is
alone with a non-mahram woman, with no third person present, this is
haraam according to scholarly consensus.
End quote fromSharh Saheeh Muslim, 9/109
As-San'aani (may Allah have mercy on him) said: This hadeeth indicates
that it is haraam to be alone with a non-mahram woman, and there is
consensus on this point.
End quote fromSubul as-Salaam. 1/608
Secondly:
There is nothing wrong with a woman allowing a non-mahram man to enter
her husband's house when he is absent, as long as two conditions are
met:
1.Her husband should have given her permission to do that
2.There should be no khulwah (i.e., she should not be alone with him);
rather there should be a mahram with her such as her father or
brother, or anyone for whom it is permanently forbidden to marry her.
If she does not have a mahram with her, but there is another woman
with her, khulwah may be avoided thereby, but it is not permissible
for a woman to put herself in that situation unless the woman is
trustworthy and the man who is with them in that place is also
trustworthy and there is no fear that he could overpower the two
women.
An-Nawawi (may Allah have mercy on him) said: If a non-mahram man is
alone with a non-mahram woman, without a third person being present
with them, this is haraam according to scholarly consensus; this is
different from if a man is with a number of non-mahram women, in which
case the correct view is that it is permissible.
End quote fromSharh Saheeh Muslim, 9/109
As-San'aani (may Allah have mercy on him) said: It says in the hadeeth
that "the third one present with them is the Shaytaan". Can someone
other than the mahram take his place in that regard, so that there
will be someone with them in order that khulwah will be avoided? It
seems to be the case that he may take his place, because the reason
for the prohibition is the fear that the Shaytaan may cause temptation
between them.
End quote fromSubul as-Salaam, 1/608
Based on that, there is nothing wrong with the man allowing a
non-mahram to enter his house, on condition that he is not alone with
his wife and that he is trustworthy. However the basic principle, and
the best precaution to safeguard religious commitment, is that he
should not allow that unless there is a mahram present.
And Allah knows best.

Dought & clear, - Raising Muslim children in the West to have an aversion to pigs

In my country in the west, pigs are a big part of the culture. Not
only in eating but also in stories for children, cartoons en dolls or
othing play things. Is it forbidden or at the least not recommended to
make my child familiar with the pig? Should I avoid my child seeing
this animal.
Praise be to Allah.
Undoubtedly the concepts and ideas that a child learns about and
experiences in the early stages of his upbringing will have an impact
on him for much longer than the parents and teachers of the child
themselves realise, and that does not go away once that stage is
passed; rather they will remain and form an important part of his
make-up and thinking, and will have a clear impact on the formation of
his identity and culture.
InSaheeh al-Bukhaari(6130) and Muslim (2440) it is narrated that
'Aa'ishah (may Allah be pleased with her) said: I used to play with
dolls in the house of the Prophet (blessings and peace of Allah be
upon him), and I had friends who would play with me, and when the
Messenger of Allah (blessings and peace of Allah be upon him) came in,
they would hide away from him, but he would send them one after
another to play with me.
The scholars stated that Islam only granted a concession to children
to play with such toys, even though it forbids images and the making
of images, because of the role that playing with such toys plays in
preparing the child mentally for what he will do in the future.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
An exception is made for this from the prohibition on keeping images.
This was stated definitively by 'Iyaad and was narrated from the
majority. They regarded it as permissible to sell toys to girls to
train them from an early age in caring for their houses and children.
End quote fromFath al-Baari, 10/527
Undoubtedly the pig is not only an impure animal or something that is
haraam to eat, or other things that are said about it or other Islamic
rulings that have to do with it; it is also a cultural element of the
Christian West, and part of the identity of those nations.
InSaheeh al-Bukhaari(2222) andSaheeh Muslim(155), it is narrated that
Abu Hurayrah (may Allah be pleased with him) said: The Messenger of
Allah (blessings and peace of Allah be upon him) said:"By the One in
Whose hand is my soul, soon the Son of Maryam) will descend among you
as a just judge, he will break the cross, kill the pigs and abolish
the jizyah, and wealth will become so abundant that no one will accept
it."
Ibn Battaal (may Allah have mercy on him) said:
The reason for breaking the cross and killing the pigs is because they
are part of the religion of the Christians who are fabricators and
transgressors. Hence the Prophet told us that 'Eesa will change what
they attributed to him, as Muhammad changed it and told them that they
were following falsehood in that regard. This indicates that 'Eesa
will come to confirm the corrections introduced by the law of
Muhammad, and will judge with justice between people.
End quote fromSharh Saheeh al-Bukhaari, by Ibn Battaal, 6/604
An-Nawawi (may Allah have mercy on him) said:
This indicates we should object to evil deeds and remove them, and
remove the symbols of evil, and killing the pigs comes under this
heading. It is also indicative of the view favoured by our madhhab and
that of the majority, which is that if we find a pig in non-Muslim
lands or elsewhere, and we are able to kill it, we should kill it; and
it proves false the odd opinion held by some of our companions and
others, who said that pigs should be left alone if they are not
causing any harm.
End quote fromSharh Muslim, 11/221
To sum up:
Pigs are an animal that is not respected, and one of the symbols of
disbelief and lies against Allah, may He be exalted. So it is not
right for a Muslim to raise his children to like them or pay attention
to them or be fond of them, whether that is in a picture book or a toy
or a cartoon and so on. Rather what is prescribed is to point out that
they are connected to their false religion and are one of its symbols,
and that they have no protection or sanctity in sharee'ah, and we
should explain that according to the child's level of understanding,
so that when he grows up, he will have a proper understanding of the
shar'i rulings having to do with them.
With regard to making your children avoid seeing pigs, if what is
meant by that is a passing glance or seeing a picture of a pig in
passing, this is something that is difficult to do, and we do not
think that it is necessary. Rather all that is required is that the
child should not become used to them or care about them or pay any
attention to them.
And Allah knows best.

Dought & clear, - His parents think that he does not offer the naafil prayers, but he prays them in secret for fear of showing off. Should he tell them about that?

My parents usually scold me whenever i do not pray the optional
prayers after the fardh prayer. I actually pray these prayers at home
after returning from masjid and my parents think i dont pray because i
return faster from the masjid after i get scoldings. When i am scolded
i obediently listen but do not reply because i feel when i will tell
them that i do a better thing by praying the optional prayer at home,
i will show off which is haraam. I am also aware that they will be
pleased by hearing that i do a better thing. Kindly suggest on whether
i should continue as i am doing (leave them dissapointed) or should i
inform them that i do pray at home (may be a show off).
Praise be to Allah.
Firstly:
Concealing acts of worship and not doing them openly is better than
doing them openly and announcing them. Allah, may He be exalted, says
(interpretation of the meaning):
"If you disclose your Sadaqat (alms-giving), it is well, but if you
conceal it, and give it to the poor, that is better for you. (Allah)
will forgive you some of your sins. And Allah is Well-Acquainted with
what you do"
[al-Baqarah 2:271].
Ibn Katheer (may Allah have mercy on him) said: The words "but if you
conceal it, and give it to the poor, that is better for you" indicate
that giving charity in secret is better than giving it openly, because
that is further removed from showing off, unless giving it openly will
serve a greater purpose by setting an example for people, in which
case it is better in that respect.
End quote fromTafseer al-Qur'an al-'Azeem, 1/701
Secondly:
The Sunnah indicates that it is better to offer the naafil prayers at
home. Al-Bukhaari (6113) and Muslim (781) narrated that the Prophet
(blessings and peace of Allah be upon him) said: "You should pray in
your houses, for the best of a man's prayer is in his house, apart
from the obligatory prayers."
The scholars (may Allah have mercy on them) stated that one of the
benefits of that is that praying at home is closer to sincerity and
further removed from showing off.
Ibn Qudaamah (may Allah have mercy on him) said: Offering voluntary
prayers at home is better, because the Messenger of Allah (blessings
and peace of Allah be upon him) said: "You should pray in your houses,
for the best of a man's prayer is in his house, apart from the
obligatory prayers."Narrated by Muslim. It was narrated from Zayd ibn
Thaabit (may Allah be pleased with him) that the Prophet (blessings
and peace of Allah be upon him) said: "A man's prayer in his house is
better than his prayer in this mosque of mine, apart from the
obligatory prayers." Narrated by Abu Dawood. And that is because
praying at home is closer to sincerity and further removed from
showing off.
End quote fromal-Mughni, 1/443
For more information, please see the answer to question no. 22209
Thirdly:
If not telling your parents will result in what you mentioned, then in
this case it is better to tell them, so as to ward off suspicion and
negative thinking of you. Moreover, perhaps by telling them – as you
said – it will make them feel happy, and making parents feel happy, by
obeying them and doing good, is part of honouring them, which is
something that is prescribed and that one should be eager to do.
With regard to the fear of showing off, you have to strive to make
yourself sincere, and ask Allah, may He be glorified and exalted, to
help you to do that.
May Allah help us and you to be sincere in worshipping Him, may He be
exalted, and may He protect us all from the evil of our own selves,
for He is able to do that.
And Allah knows best.

Time in Islam: Time is very precious utilize reading Noble Quran

Since last night my young son has been unwell. When I got back from
work this evening I decided to take him to hospital despite my
exhaustion. There were many waiting; perhaps we will be delayed by
more than an hour. I took my number and sat down in the waiting room.
There were many faces, young and old, but all silent.
Some brothers made use of the many booklets available in the waiting
room. Some of those waiting had their eyes closed, while others were
looking around. Most were bored. Once in a while the long silence was
broken by a nurse calling out a number. Happiness appears on the one
whose turn it is, and he gets up quickly; then silence returns.
A young man grabbed my attention. He was reading a pocket-sized Noble
Qur'an continuously; not raising his head even once. At first I did
not think much about him. However, after one hour of waiting my casual
glances turned into a deep reflection about his lifestyle and how he
utilizes his time. One hour of life wasted! Instead of making benefit
of that hour, it was just a boring wait. Then the call for prayer was
made. We went to prayer in the hospital's Masjid (Mosque). I tried to
pray close to the man who was reading the Noble Qur'an earlier in the
waiting room.
After the prayer I walked with him. I informed him of how impressed I
was of him and how he tries to benefit from his time.
He told me that most of our time is wasted without any benefit. These
are days that go from our lives without being conscious of them or
regretting their waste. He said that he started carrying the
pocket-sized Noble Qur'an around when a friend encouraged him to make
full use of his time. He told me that in the time other people waste
he gets to read much more of the Noble Qur'an than he gets to read
either at home or in the mosque. Moreover, besides the reward of
reading the Noble Qur'an, this habit saves him from boredom and
stress.
He added that he has now been waiting for one and a half hours. Then
he asked, when will you find one and a half hours to read the Noble
Qur'an? I reflected; how much time do we waste? How many moments of
our lives pass by, and yet we do not account for how they passed by?
Indeed, how many months pass by and we do not read the Noble Qur'an? I
came to respect my companion, and I discovered that I am to stand for
account and that time is not in my hand; so what am I waiting for? My
thoughts were interrupted by the nurse calling out my number; I went
to the doctor.
But I want to achieve something now. After I left the hospital I
quickly went to the bookshop and bought a pocket-sized Noble Qur'an. I
decided to be mindful of how I spend the time.

Nine great benefits of reciting Holy Qur'an

1.Reading and reflecting over the Noble Qur'an fulfils an Islamic duty.
2.The Noble Qur'an will be a proof for us on the Day of Judgment.
3.The Noble Qur'an will intercede for us on the Day of Judgment.
4.Your status in this life will be raised.
5.You will be from the best of the people.
6.There are ten rewards for each letter you recite from the Noble Qur'an.
7.The reciters of the Noble Qur'an will be in the company of the noble
and obedient angels.
8.Your position in Paradise is determined by the amount of Noble
Qur'an you memorize in this life!
9.The Noble Qur'an will lead you to Paradise!