Jumma Prayer - , Sneezing During Friday Sermon.

What should a person doif he sneezes during the Jumu‘ah khutbah (sermon)? Should he say “al-hamdu Lillah”?. Praise be to Allaah. If a person who is listening to the khutbah (sermon) on Friday sneezes, he should say “al-hamdu Lillah (praise be to Allah)” quietly to himself. If anyone hears him, it is not permissible for him to say to him “Yarhamuk Allah (may Allah have mercy on you)”. It says in al-Mudawwanah (1/230): Maalik said concerning someone who sneezes when the imam is delivering the khutbah that he should say “al-hamdu Lillah” quietly to himself. No one should say “Yarhamuk Allah” to the one who sneezed when the imam is delivering the khutbah. End quote. Al-Mirdaawi (may Allah have mercy on him) said:It is permissible for him to say Ameen to the du‘aa’ and to say “al-hamdulillah” silently if he sneezes. End quote from al-Insaaf, 2/418 Shaykh Ibn Baaz (may Allah have mercy on him) said: If he sneezes, he has to praise Allah (say “al-hamdu Lillah”) to himself and not raise his voice. End quote from Majmoo‘al-Fataawa, 12/411 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a member of the congregation sneezes onFriday, he should say “al-hamdulillah” silently. If he says it out loud and the people around him hear him, it is not permissible for them to say “Yarhamuk Allah” to him. End quote from ash-Sharh al-Mumti‘, 5/109 And Allah knows best.

Excellence in faith

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

Lying: an Islamic perspective

What is Lying? Lying is the complete opposite of truth. So, anything that is untrue and deliberately intended to mislead another person is a lie. A lie, therefore, can be anything spoken or written that is totally or partially baseless, unreal, made-up, distorted or exaggerated; for example, if someone were to deliberately state that a five foot pole was a ten foot pole, then this would be a lie. Similarly praising someone out of proportion is a form of a lie. Lying: A Disease of the Heart Lying and falsehood are widespread problems and are roots of other problems that occur on an individual and public level. Lies are spoken and writtenin the media and in politics, in business and in personal dealings, by Muslims and non-Muslims alike, although the degree, magnitude and frequencymay vary. Lying is against human nature and physiology, and like any other disease, it has its own unique signs and symptoms. The act of lying produces inner conflicts between various controlcentres of the brain. The momentone begins to lie, his body sends out contradictory signals to cause facial muscle twitching, expansion and contraction of pupils, perspiration, flushing of cheeks, increased blinking of the eye, tremors of the hand, and an increased heart rate. These constitute the basis of lie detector instruments. In addition, certain unconsciously made movements are noticeable in those who lie, like the constant covering of the mouth, touching of the nose, rubbing of the eye, scratching the side of theneck, rubbing the ear, etc. One of the clearest signs is that the liar keeps his palms closed and his eyes in another direction to the person he is lying to, in an attempt to avoid eye to eye contact. A liar is aware of his body’s signals and finds lying easier when nobody can see him, such as when he is on the phone or writing. What are the Motives of a Liar? A liar tells a lie for the purpose of: a) Concealing the truth, as he may be afraid of the truth or its punitive consequences by the lawor certain individuals. b) Cheating and deceiving others and enjoying their misery, as Satan did with Aadam. c) Short-term worldly gains, such as gaining the favours of others or monetary gains. Forms of Lying The worst form of lying is to do so upon Allaah and His Messenger which is to falsely attribute things to them. Allaah Almighty Says in the Quran (what means): "And if he [i.e., Muhammad] had made up about Us some [false] sayings, We would have seized bythe right hand; then We would have cut from him the aorta " [Quran 69:44-46] And (what means): "…And do not conceal testimony, for whoever conceals it – his heart is indeed sinful…." [Quran 2:283] And (what means): "And do not mix the truth with falsehood or conceal the truth while you know[it]." [Quran 2:42] Hypocrites are liars too, because they lie to themselves. Allaah Saysabout them (what means): "In their hearts is disease, so Allaah has increased their disease; and for them is a painful punishment because they [habitually] used to lie." [Quran 2:10] Allaah also addressed His Messenger Muhammad Saying (what means): "…Allaah knows that you are His Messenger, and Allaah testifies that the hypocrites are liars." [Quran 63: 1] The Quran on Liars Allaah Says (what means): "…Indeed Allaah does not guide one who is a transgressor and a liar." [Quran 40:28] And (what means): "…Indeed, Allaah does not guide he who is aliar and [confirmed] disbeliever." [Quran 39:3] Almighty Allaah also Says (what means): "…The curse of Allaah be upon him if he should be among the liars." [Quran 24:7] The Messenger on Lying and Liars Prophet Muhammad said: “Indeed, truth leads to virtue andvirtue leads to Paradise, and a truthful person continues to speak the truth until he becomes the most truthful person. Lies lead to evil and evil leads to Hell, and a liar continues to lie until heis listed as a high ranking liar before Allaah." [Al-Bukhaari] Yoosuf Ibn 'Abdullaah said that he asked Prophet Muhammad : "O Messenger of Allaah! What do you think is the most dreadful thing for me?" Yoosuf continued: "The Messenger caught hold of his tongue and said: "This." [At-Tirmithi] Bahz Ibn Hakeem related that theMessenger said: "Destruction is for the man who tells lies for the amusement of other people. Destruction is for him." [At-Tirmithi] Sufyaan Ibn Usayd reported that the Messenger said: "The biggest breach of trust is that you tell a thing to your brother who believes it to be true, whereas you have lied to him." [Abu Daawood] Is Lying Ever Justified? There are very few justifications for lying in Islam. The Prophet directed us to tell the truth, even under the harshest circumstances of oppression. However, one may choose not to tell the truth when: * He is being oppressed and thereis a real danger to his life if he speaks the truth. Shaykh As-Sa'di narrated the following story:"A cruel king ordered an innocentvillager present in his court to be executed due to the villager's lack of manners. Hearing this, thevillager began cursing the king in his native language. The king asked his minister, who understood the man's language, to tell him what the man was saying. The wise minister, insteadof telling the truth, told the king that the man was sorry for his conduct and was praising his greatness and pleading for his mercy. The king was affected andtherefore spared the life of the innocent villager." Shaykh As-Sa'di called this: "A lie with wisdom." * To promote harmony between spouses. For example, if one's wife asks him if she is beautiful or if he loves her, there is no harm in answering in the affirmative, even if this is not the case. * While making peace between two quarrelling parties, so that the ordeal would not ignite into something worse. The mediator in such a case may falsely tell oneparty that the other is speaking highly of them. * To make the unbelievers realise the truth. When Prophet Ibraaheem broke all the idols except the largest of them, the unbelievers entered the temple and saw the smashed idols. Ibraaheem had placed the axe in the hand of the chief idol. The disbelievers asked:"Who broke our gods?" He said: "Ask the chief idol, he has the axe." They replied: "Do you not know that he cannot speak or act?" Ibraaheem replied:"This is what I have been telling you, so worship Allaah rather than these stones that cannot harm or profit you." Virtues of Telling the Truth Truthfulness is commanded by Allaah as a part of faith and is an indispensable quality of the believers. It is mentioned in over one hundred places in the Quran. Some examples are when Allaah Almighty Says (what means): "That Allaah may reward the truthful for their truth…" [Quran 33:24] "O you who have believed! Fear Allaah and be with those who aretrue." [Quran 9:119] "O you who have believed! Fear Allaah and speak words of appropriate justice." [Quran 33:70] "The patient, the true, the obedient, those who spend [in the way of Allaah], and those who seek forgiveness before dawn." [Quran 3:17] "The believers are only the ones who have believed in Allaah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allaah. It is those who are the truthful." [Quran 49:15] It is not necessary to relate any prophetic traditions about the truthfulness of Prophet Muhammad as his whole life was nothing but the epitome of truth. Prophet Muhammad was confirmed as a truthful person even before he became a Prophet. During his prophethood,even his enemies confirmed that he was truthful and trustworthy. Some of the disbelievers would deposit their belongings with him as an indication of their trustin him.

The rights of the husbandupon the wife

The rights of the husband upon his wife are greater than the rights of the wife upon her husband for the simple reason that Allaah, the Almighty, stated in the Glorious Quran what means: “…And due to the wives issimilar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. AndAllaah is Exalted in Might and Wise." [Quran 2: 228] Man is the caretaker of his wife and household. He is responsible for all her affairs. He is responsible for training, directionand discipline if needed. Allaah Almighty Says what means: “Men are in charge of women by [right of] what Allaah has given one over the other and what they spend [for maintenance] from their wealth…” [Quran 4:34] It is an essential right of man over his wife to be obeyed so long as his commands do not conflict or contradict the commands of Allaah, the Almighty, Allaah’s Messenger and the general teachings and codes of ethics of Islam. Allaah Almighty Says in the same verse mentioned above (what means): "...But if they obey you [once more], seek no means against them. Indeed, Allaah is ever Exalted and Grand.." [Quran 4:34] A Muslim wife must protect her husband’s secrets, privacies, honor and dignity. She also must protect his wealth, children, finance, belongings and other aspects of his household, as much as possible. Allaah Almighty Says in the same verse (what means): "...So righteous women are devoutly obedient, guarding in [the husband's] absence what Allaah would have them guard..." [Quran4:34] Allaah's Messenger said: "The wife is the guardian over the house of her husband and his children." [Al-Bukhaari and Muslim] And, “If I were to command a single person to bow in prostration to another person, I could have commanded a womanto bow down (in obedience and respect, not in worship) to her husband.” [Abu Daawood] Allaah’s Messenger also said: “If a husband calls his wife to his bed, but the latter refused to fulfill the call (for any reason other than a lawful one), which drives the man to become upset with his wife, then angels will curse such a wife until she gets up in the morning.” [Al-Bukhaari and Muslim] He furthermore, said: "Their (husbands') rights over you (wives) is that you do not allow anyone whom they dislike onto your bedding and you do not allow anyone whom they dislike into your house." [At-Tirmithi] The wife must not leave the house except with her husband's permission and approval. She must also lower her gaze, keep her voice low, keep her hands from reaching out to anything evil and keep her tongue from any lewd or foul speech. She also must not harm his parents or near relatives. This is because Allaah Almighty has said (what means): "And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance...." [Quran 33:33] Allaah Almighty also has said (what means): "...Do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech." [Quran 33:32] In another verse, Allaah Sayas (what means): "And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof..." [Quran 24:31] Allaah's Messenger said: "The best woman is the one who when you look at her, you are pleased; when you order her, she obeys; if you are absent from her,she guards herself and your property." [At-Tabarani] An other right of the husband over his wife is that the husband may ask his wife not do something, including, but not limited to voluntary acts of worship, other than obligatory, which cause her to lessen the time that her husband may have to enjoy her. Allaah’s Messenger stated: “A wife is not allowed to observe fast (other than fasting in the month of Ramadhaan, the prescribed, unless she has his permission. She may not allow any one to come into his house, unless he permits.” [At-Tirmithi] Moreover, Allaah’s Messenger placed the satisfaction and pleasure of a husband to be one of the reasons to enable the wife to enter Paradise. At-Tirmithi reported from Umm Salamah, the mother of the believers that Allaah’s Messenger said: “Any woman whose husband dies while he is pleased, happy and satisfied withher (acts, attitudes and behavior) will enter Jannah (Paradise).” These are but few items of the many rights that Islam, the religion of truth, imposes upon those who commit themselves tofollow and practice it as a way of life. We vividly see that such rights, if maintained properly, will lead a society to peace, happiness and tranquility. A husband becomes caring, affectionate, loving and responsible, yet directing and capable of discipline when needed to improve a troublesome situation, regardless of his tender care and love for his wife, so that vise and wickedness will not spread in thesociety. A wife becomes more respected, adored, cared for, highly needed and appreciated if she respects the rights of her husband, and equally given the rights she is entitled for by Islam. In such a coherent way, the religion of truth, goodness, justice, equity, and all fairness coincide with basic requirements of life including harmony between all the members of the society, especially between the husband and the wife .