For children, - Moral Story: Efforts of a little bird (Ababeel)

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Once there was a little bird (Ababeel) that lived during the times of Prophet Abraham (Hazrat Ibrahim AS). When Prophet Abraham (pbuh) was thrown into fire by the enemy of faith, King Nimrod, a little bird saw what happen and decide to put out the fire to help Prophet Abraham (pbuh). The little bird starts scooping up few drops of water in her tiny beak from the nearby river. The larger birds in the vicinity watched and laughed at the little bird and they said, "Where are you carrying the water?"
The little bird said, "To put out the fire around Prophet Abraham (pbuh)." The larger birds continue laughing. "How could you put out such a huge fire with such a small amount of water? It is pointless and useless."
Do you know what the little bird replied? "I am sure Allah (SWT) will not asked me whether I manage to put out the fire or not. But Allah (SWT) will ask what I have done to stop the fire."
Hearing the answer, all the larger birds are silenced.
We often think that our effort is the one responsible for our success. This is wrong way of thinking because Allah (SWT) is the One. If he says we succeeded, we will succeed. Our effort is just a sacrifice that we are willing to make. Similarly little bird knows that with few drops of water fire will not extinguished but it is his responsibility to contribute whatever it can in anyway with his capability.
The purpose of life is not to be happy. It is to be useful, to be honorable, to be compassionate, to have it make some difference that you have lived and lived well. - Ralph Waldo Emerson
The purpose of life is to contribute in some way to making things better. - Robert F. Kennedy
One more practical example from our time: The leader of the revolution and founder of the Islamic Republic, Ayatollah Ruhollah Khomeini (ra), was questioned by the media personnel in Paris, at the time when the climax of the scenario was set in, whether he thought the revolution would be successful or not. He replied, "I don't know." And the whole world was taken by astonishment. Such a great leader and such a simple answer. So he went onto say that he was not doing what he was doing, for the sake of achieving a result or success. It was just he felt that it is his duty and responsibility to do something for his nation. He went onto explain that when Allah (SWT) will question him of what he had done when everyone was wrong, then atleast he could reply that he put in his best efforts in his full capacity to make a difference.
It's the action, not the fruit of the action, that's important. You have to do the right thing. It may not be in your power, may not be in your time, that there'll be any fruit. But that doesn't mean you stop doing the right thing. You may never know what results come from your action. But if you do nothing, there will be no result.

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Hajj & Umrah, - * Hajj: An Obligation Once in a Lifetime

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Religious obligations based on time take different forms: some obligations are yearly, like fasting the month ofRamadan; others are weekly, like theJumu'ahprayer, while others are daily, like the five daily prayers. However, there is an obligation that is only required once in a lifetime, which is the performance ofHajj)pilgrimage(.
One might ask: why wasHajjmade obligatory only once in a lifetime? Is it to make things easy for people? This is possible, yet the fact that one cannot overlook is that many lessons can be learned fromHajjand that includes different great instructions that reform one's character.
If a Muslim acts upon these instructions and benefits from these lessons, they would suffice him from having to performHajjanother time. If a Muslim performsHajjthe way he is supposed to and in a way that pleases Allaah The Almighty, then he would not need to performHajjonce more to learn or benefit from the lessons instilled inHajj.
After performing that one obligatory time, it becomes only recommended to performHajja second or a third time in order for these lessons to become engraved in his heart and become well founded therein; until these lessons become second nature, and he consequently becomes entitled to be showered with the Mercy of Allaah and obtain the spiritual treasures
The Objectives ofHajj:The real essence ofHajjis to establish pure monotheism to Allaah The Almighty, as was stated in the narration:"He who performs Hajj for the sake of Allaah …"This means that he performsHajjpurely for Allaah The Almighty as a way to testify to The Oneness of Allaah.
Monotheism is an obvious feature of this act of worship from the time Allaah The Almighty mandated it, and as it is noticed in its rites, from beginning to end. Allaah The Almighty Says )what means(:}"And ]mention, O Muhammad[, when We designated for Abraham the site of the House, ]saying[, “Do not associate anything with Me and purify My House for those who perform Tawaaf and those who stand ]in prayer[ and those who bow and prostrate."{]Quran 22:26[
Imaam Al-Qurtubicommented on this verse saying,"This means that monotheism was made a condition upon your father )Ibraaheem( and those who came after, and you are part of those addressed with the verse ]…[ a pilgrim starts the rites of Hajj with monotheism by proclaiming; ' Labbayka Allaahumma labbayk, labbayk la shareeka laka labbayk, inna al-hamda wan-ni‘mata laka wal-mulk la shareeka lak )Here I am at Your service, O Allaah! You have no partner. Here I am at Your service, O Allaah. Verily, all the praise, the grace and the sovereignty belong to You. You have no partner.('"
A Muslim is encouraged to exert a lot of effort proclaiming the above-mentioned phrases and frequently mention Allaah The Almighty duringHajj, especially"La Ilaaha Illallaah)None is worth of worship except Allaah(". He is instructed to utter "Allaahu Akbar)Allaah is The Greatest(" every time he throws the pebbles throughout the'Eeddays. When the Muslim is about to depart and return to his home country, he is instructed to perform the farewellTawaaf)circumambulation around theKa'bah( and to mention Allaah The Almighty abundantly and supplicate Him.
Therefore, the pilgrim starts hisHajjwith pure monotheism and ends hisHajjwith it. Sincerity is an essential condition for the acceptance of one's deed, and thus one is instructed to proclaim hisHajjsaying:"Allaahumma hajjatan la riyaa'a feeha wa la sum`ah" )O Allaah, )enable me to perform( Hajj with no Riyaa' )show-off in the sense of desire that others witness one's good acts( or Sum`ah )show-off related to desire that others hear about one's good acts( in it."
Things that invalidate Hajj:
·Rafath)i.e. sexual intercourse or what leads to it from sayings or actions( and sins are things that prevent the slave from obtaining the hoped rewards of Hajj.
Allaah The Almighty Says )what means(:}"Hajj is ]during[ well-known months, so whoever has made Hajj obligatory upon himself therein ]by entering the state of Ihraam[, there is ]to be for him[ no sexual relations and no disobedience and no disputing during Hajj"{]Quran 2:197[
Commenting on this verse, Abu Bakr Al-Jassaassaid,"This verses instructs one to control his tongue and private parts from all prohibited matters and instructed him to refrain from sinning and disobedience. Although sinning and disobedience are prohibited before one goes in the state of Ihraam for Hajj, yet Allaah stated the prohibition when talking about Hajj to highlight the sanctity of both Hajj and Ihraam, because sinning whilst in the state of Ihraam is graver and the punishment in such case is greater than sinning during other times."
It is not befitting for one to commit such vices whilst in the state ofIhraam)sacral state( and whilst performing such an honorable act of worship. A pilgrim refrains from such behavior as a way of purifying himself and reforming it, and as a means to elevate his soul and cultivate himself. All of this is done in order for the pilgrim to perfect his manners, purify his soul and reform his moral conduct.
The reward awaiting pilgrims:What a great reward awaits those who performHajjin the way that pleases Allaah The Almighty… the great reward is the forgiveness of all previous sins. The pilgrim returns as sinless as the day he was born. One returns after having struggled and sacrificed and purified his soul from polytheism…after having dealt compassionately with the poor and the needy …after having refrained from evil and sins … indeed this entitles him to return as sinless as the day he was born, with a pure white record of deeds.
Commenting on the narration in which the Prophetsaid:“Whoever performs Hajj for Allaah and does not do Rafath nor commits sins )while performing Hajj(, he will return as sinless as he was on the day he was born.”]Al-Bukhaari[ Ibn Hajarsaid:"This entails forgiving all minor and major grave sins" .
What a great reward indeed … a reward that cannot be measured … a reward worth more than the earth's fill of gold. A pilgrim should be prepared for these days and must be keen on purifying his record of deeds. Allaah Says )what means(:}"The Day every soul will find what it has done of good present ]before it[ …"{]Quran 3:30[
Undoubtedly,Hajjis a school that teaches great lessons and that has countless benefits and one must take advantage of it and get the best he can out of it.

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Hajj & Umrah, - * Hajj and the Muslims’ Unity

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Unity and agreement lead to strength and victory, while disunity and disagreement lead to weakness and defeat. Powerful nations only succeeded because of unity among its members and integration of its efforts. History is the best witness to this rule. Hence, we find several texts in the Quran and the Sunnah stressing this great principle and warning against disagreement and dispute. Allaah The Almighty Says )what means(:}And obey Allaah and His Messenger, and do not dispute and ]thus[ lose courage and ]then[ your strength would depart; and be patient. Indeed, Allaah Is with the patient.{]Quran 8:46[
Abu Mas‘ood, May Allaah Be Pleased with him, said:“The Messenger of Allaahused to place his hand upon our shoulders at prayer time )when we would form rows for the prayer( and say, ‘Stand in straight rows and do not differ among yourselves, or else your hearts will differ )due to disaccord(.’”]Muslim[
Hajj is a great occasion where the Muslims’ unity appears in its most beautiful forms. All differences disappear, all barriers melt and Muslims gather in this imposing scene, which delights the souls and hearts.
Muslims from all over the world gather around this Ancient House, towards which they turn to perform the prayers five times a day, the House towards which they turn their souls and hearts during prayers in their faraway lands. Now, they gather around it to see, consult, love, and shake hands with each ‎other. They took off those different and distinguishing clothes to wear a white uniform indicating the whiteness of their hearts, as well as the purity of their appearance and souls.
Indeed, these are magnificent moments when all pilgrims move from Mina to stand this great standing in ‘Arafah confirming the unity of place, time, clothes and destination.
There are unanimous manifestations of unity in Hajj, including:
- Unity of place and time: Hajj is performed in a specific time and place and it is impermissible to be performed at any other time or in any other place. Allaah The Almighty Says )what means(:}Hajj is ]during[ well-known months, so whoever has made Hajj obligatory upon himself therein ]by entering the state of Ihraam[, there is ]to be for him[ no sexual relations and no disobedience and no disputing duringHajj.{]Quran 2:197[
The Prophetsaid:“Hajj is the standing at ‘Arafah.”]At-Tirmithi[
- Unity of rituals: All pilgrims are required to perform the rituals of Hajj including Ihraam, Tawaaf, Sa‘y between the Safa and Marwah, standing at ‘Arafah, spending the night at Mina, stoning the Jamraat and so on.
All pilgrims perform the same rituals, the thing that embodies and deepens brotherhood and love among them.
- Unity of aim and feeling: All pilgrims come from every distant pass hoping for the Mercy of Allaah The Almighty, fearing His punishment and raising their hands to implore Him and ask for His forgiveness, bounty and satisfaction.
They have one Qiblah, one Lord, similar feelings and similar clothes. These manifestations of unity that take place in this blessed occasion maintain the feeling of unity and reinforce the feeling of brotherhood among Muslims. They also strengthen mutual sympathy and sharing in joy in addition to religious and worldly cooperation among Muslims.
This was a brief overview of this important issue that occupy the minds of all Muslims, who aspire to a time when the Muslim nation will reunite to achieve superiority over the other nations and restore its leadership that the Muslims lost because of disunity and disagreement. Allaah The Almighty Says )what means(:}Allaah Has Promised those who have believed among you and done righteous deeds that He Will surely Grant them succession ]to authority[ upon the earth just as He Granted it to those before them and that He Will surely Establish for them ]therein[ their religion which He Has Preferred for them and that He Will surely Substitute for them, after their fear, security, ]for[ they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.{]Quran 24:55[

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Sunan al-fitrah during menses

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Is it not permissible for a woman to do the “sunan al-fitrah” during her menses?.
Praise be to Allaah.
There is no reason why one should not do the “sunan al-fitrah” or keep oneself clean or beautify and adorn oneself, rather the menstruating woman is like any other woman in that regard.
Rather the menstruating woman is not allowed to pray, fast, circumambulate the Ka’bah (tawaaf), touch the Mus-haf, enter the mosque or have intercourse.
The scholars of the Standing Committee for Issuing Fatwas were asked: Is it permissible for me to put henna on my hair and hands during my monthly period?
They replied:
That is permissible for you, because the basic principle is that it is permissible and there is no shar’i proof to the contrary. End quote.
Fataawa al-Lajnah al-Daa’imah(5/403)
Secondly:
Doing the sunan al-fitrah depends on whether there is a need for that. If a person’s hair or nails have grown long, it is Sunnah for him to hasten to shorten them.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(1/340):
With regard to the time limit for cutting the nails, it depends how long they are– when they grow long one should cut them. That varies from one person to another. The guideline with regard to cutting the moustache, plucking the armpit hairs and shaving the pubes is the same. End quote.
It is well known that the menses may last for more than a week, and nifaas may last up to forty days, so how can one be enjoined to ignore these sunan al-fitrah and not do them during that time?
Thirdly:
Some people believe that the person who is in a state of major impurity should not remove any of his hair or nails. This is a false belief that has no basis in Islamic sharee’ah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a man who cut his nails and moustache and combed his hair whilst he was junub – is there any blame on him for that? Some of them referred to this and said: If the person who is junub cuts his hair or nails, then these parts will come and join his body in the Hereafter, and he will be raised on the Day of Resurrection with a measure of janaabah commensurate with what he cut of that, and on every hair will be a measure of janaabah. Is that the case or not?
He (may Allaah have mercy on him) replied:
It is proven in the hadeeth of Hudhayfah and the hadeeth of Abu Hurayrah (may Allaah be pleased with them both) that when the person who is junub was mentioned to the Prophet (peace and blessings of Allaah be upon him), he said: “The believer does not become junub.” InSaheeh al-Haakimit says: “alive or dead.” I do not know of any shar’i evidence to suggest that it is makrooh for one who is junub to cut his hair or nails. Rather the Prophet (peace and blessings of Allaah be upon him) said to one who became Muslim: “Cut off the hair of kufr and get circumcised.” And he told the one who became Muslim to do ghusl, but he did not tell him to delay getting circumcised or removing his hair until after he had done ghusl. The general meaning of his words indicates that both are permissible. Similarly the woman who is menstruating is enjoined to comb her hair whilst doing ghusl, even though combing the hair will cause some of the hairs to fall out.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She saw blood after she had done ghusl following menses and had intercourse with her husband. Whatshould they do?

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A man copulated his wife after she made ghusl following menstruation. On the same day and before she made ghusl of janaba (impurity after intercourse) she found blood. It is very rare for her to have longer period than normal. Did he copulate her while she is still menstruating? If so, then how should they expiate? Should the wife make ghusl to clear the impurity of intercourse, or can she wait till the end of the day so that she can make ghusl to clear the impurity of both intercourse and menstruation? Are they sinful? Bear in mind that she was sure that her period stopped, she made ghusl and prayed.
Praise be to Allaah.
If she was certain that she had seen the tuhr (sign of purity i.e., that the menses had ended), either complete dryness or the white discharge by which women know that the end of the menses has come, then any blood that appears after that is not regarded as menses, so it does not mean that she cannot pray, fast and have intercourse.
But if you were not certain about the tuhr, rather you based it on the usual end of your menses, then the blood was menses, because the period may be longer or shorter than usual.
Shaykh Ibn Jibreen (may Allaah preserve him) was asked:
What is the ruling on the blood that appears on days other than the monthly period? My period is usually nine days but in some months I bleed on days other than the days of my period, but it is a very small amount of blood, and it may last for a day or two. Do I have to pray and fast during that, or make them up?
He replied: This blood that is extra to the period is bleeding from a vein and is not counted as part of the period. The woman who knows the nature of her period should, during the time of her usual period, not pray, fast, touch the Mus-haf or let her husband have intercourse with her in the vagina. When she becomes pure and her period is over, she should do ghusl, then she comes under the same ruling as women who are pure (not menstruating). If she sees a little blood or yellowish or brownish discharge, that is istihaadah (non-menstrual bleeding) and it does not mean that she cannot pray and so on. End quote.
Fataawa al-Mar’ah al-Muslimah(1/277).
With regard to what took place of intercourse, there is no sin on you for that, because you thought that the period had ended.
There is no sin on the woman if she delays ghusl for janaabah so that she can do ghusl for menses and janaabah together, although it is better for her to do ghusl for janaabah, because by doing so it becomes permissible for her to read Qur’aan, as the one who is in a state of janaabah is not allowed to read Qur’aan, whereas the menstruating woman may read Qur’aan.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She bled after having a coil inserted after her nifaas ended

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My postnatal bleeding has stopped ten days before Ramadan started. I visited the doctor and she inserted coil two days before Ramadan. I started bleeding again till this day, should I fast and pray? Bear in mind that I am fasting and praying currently.
Praise be to Allaah.
Firstly:
The basic principle is that the bleeding experienced by women is menstrual blood, so long as it does not last for more than fifteen days, in which case it is istihaadah (non-menstrual bleeding) according to the majority of fuqaha’. According to some scholars, it is menstrual blood unless it continues for most of the month; if it does that, then it becomes istihaadah.
Secondly:
The menses may be longer or shorter, or it may come early or late. The blood that comes in these cases is regarded as menstrual blood, and there is no need to repeat the fast, according to the more correct of the two scholarly opinions. So your usual period may be seven days, then it increases to ten for example, so the ruling is that it is all menses.
Thirdly:
Having a coil inserted usually causes some disruption of the cycle, such as making the period longer, or making it come earlier, or changing the nature of the blood.
Fourthly:
What we understand from your question is that the bleeding started after the coil was inserted, two days before Ramadaan, and it has lasted until today (the seventh of Ramadaan), but you did not tell us what your previous cycle was like, or whether the period came at the usual time or not.
Based on this information, the bleeding you are experiencing comes under the heading of menstrual blood, unless it lasts for more than fifteen days, in which case you will be mustahaadah (experiencing istihaadah or non-menstrual bleeding). [According to some scholars, you will not be mustahaadah unless the bleeding lasts for most of a month.]
If it is established that you are mustahaadah, then one of three scenarios must apply:
1-
You previously had a regular cycle, so you should count on your former cycle and refrain from prayer etc. accordingly, then do ghusl and pray. Any bleeding outside of your normal period is istihaadah.
2-
If you did not previously have a regular cycle, then you have to distinguish between types of bleeding: menstrual blood is dark and thick, and has an unpleasant odour, and is usually accompanied by pains (cramps). The blood of istihaadah is light and thin. So your menses is the days when the blood is dark and thick, and the other blood is istihaadah.
3-
If you cannot make this distinction, then you should refrain from praying for six or seven days, because that is the usual length of women’s menses, then do ghusl and pray.
The woman who is mustahaadah may fast, pray and have intercourse, but she must do wudoo’ for every obligatory prayer after the time for it begins, and she may offer whatever naafil prayers she wants to with that wudoo’.
And Allaah knows best.

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