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Sunday, February 3, 2013

The ideal personality of the Muslim

The ideal Muslim character is distinct and balanced. The Muslimis the
embodiment of the teachings of the Quran and the 'Sunnah' (sayings,
actions and theapprovals of the Prophet Muhammad ). He follows the
teachings of the Book of Allaah (i.e. Quran) and the example of the
Prophet Muhammad in allaffairs, relations, and situations –starting
with his relationship with his Lord, his own self, his family and the
people around him.
In what follows is a brief overview of some qualities of the ideal
Muslim personality.
His attitude towards Allaah
One of the most distinguishing features of the (ideal) Muslim is his
deep faith in Allaah, The Exalted, and his conviction that whatever
happens in the universe and whatever befalls him, only happens through
the will and the decree of Allaah. The Muslim is closely connected to
Allaah, constantly remembers Him, puts his trust in Him and is
obedient towards Him.
His faith is pure and clear, uncontaminated byany strain of ignorance,
superstition or illusion. His belief and worship are based on the
Quran and the authentic 'Sunnah'.
The Muslim is alert and open-minded to the magnificence of Allaah. He
knows that it is Allaah who is in control of the affairs of the
universe and of mankind, and He (Allaah) Knows all and Witnesses every
secret.
A Muslim feels in the depths of his soul that he is in constant need
of thehelp and support of Allaah, no matter how much he may think he
can do for himself. He hasno choice in his life but to submit to the
will of Allaah, worship Him, strive towards the Right Path and do good
deeds.
This will guide him to be righteous and upright in all his deeds, both
in public and in private.
A Muslim recognizes the signs of the unlimited power of Allaah in the
universe, and so his faith in Allaah increases: Allaah, The Exalted,
Says (what means): "Verily! In the creation of the heavens and the
earth and (in) the difference of night and day are tokens (of His
sovereignty) for men of understanding. Such as remember Allaah,
standing, sitting, and reclining, and consider the creation of the
heavens and the earth, (and say): Our Lord! You created not this in
vain. Glory be to You! Preserve us from the doom of Fire." [Quran 3:
190-191]
His attitude towards his body, mind and soul
The Muslim pays due attention to his body's physical, intellectual and
spiritual needs.
He takes good care of his body, promoting its goodhealth and strength.
He isactive, doesn't eat in excess; but he eats enough to maintain his
health and energy. He understands that a strong believer is more loved
by Allaah than a weak believer. Allaah, The Exalted, Says (what
means): "…Eat and drink; but waste not by excess, for Allaah loves not
the wasters." [Quran 7: 31]
The Muslim keeps away from drugs and stimulants. He also does not
forget to exercise regularly to maintain his physical fitness.
The Muslim also keeps hisbody and clothes very clean. He bathes
frequently. The Prophet placed a great emphasis on cleanliness and
bathing. Cleanliness makes the Muslim more likeable to people. He also
takes care of his mouth and teeth.
It is no surprise that the Muslim is concerned withhis clothing and
appearance. The Muslim does all of this in accordance with the Islamic
ideal of moderation, avoiding theextremes of exaggeration and
negligence.
Allaah Says (what means): "Say: Who has forbidden the adornment of
Allaah which He has brought forth for His bondmen, and the good things
ofHis providing? Say: Such, on the Day of Resurrection, will be only
for those who believed during the life of the world. Thus do We detail
Our revelations for people who have knowledge." [Quran 7: 32]
As for his intellectual care, the Muslim takes care of his mind by
perusing beneficial knowledge. He is responsible to seek knowledge
whether it is religious or secular, so hemay understand the nature and
the essence of things. Allaah Says (what means): "…and say: My Lord!
Increase me in knowledge." [Quran 20: 114]
The Muslim does not forget that man is not only composed of a body and
a mind, but that he also possesses a soul and a spirit, and feels a
longing for higher thingsthat make him rise abovethis materialistic
life and scale the heights of goodness, virtue and light.
Therefore, the Muslim pays as much attention tohis spiritual
developmentas to his physical and intellectual development,in a
precisely balanced fashion which does not concentrate on one aspect to
the detriment of others.
His attitude towards people
With his parents, the Muslim is an example of sincere filial piety. He
treats them with kindness and respect, infinite compassion,
utterpoliteness and deep gratitude. He recognizes their status and
knows his duties towards them. Allaah Says (what means): "And serve
Allaah. Ascribe nothing as partner unto Him. (Show) kindness unto
parents…" [Quran 4: 36]
With his wife, the Muslim exemplifies good and kind treatment,
intelligent handling, deep understanding of the nature and psychology
of women, and proper fulfillment of his responsibilities and duties.
With his children, the Muslim is a parent who understands his great
responsibility towards them which is, as well as flooding them with
love and compassion, to pay attention to anything that may influence
their Islamic development and give them proper education, so that they
become active and constructive elements in society, and a source of
goodness for their parents, community, and society as a whole.
With his relatives, the Muslim maintains the tiesof kinship and knows
his duties towards them. He understands the high status given to
relatives in Islam, which makes him keep in touch with them, no matter
what thecircumstances.
With his neighbors, the Muslim illustrates good treatment and
consideration of others' feelings and sensitivities. He puts up with
mistreatment and turns ablind eye to his neighbor's faults while
taking care not to commit any such errors himself.
The Muslim relationship with his brothers and friends is the best and
purest of relationships, for it is based on love for the sake of
Allaah. He is loving, not cold towards them; he is loyal and does not
betray them; he is sincere and does not cheat them; he is gentle and
never harsh; he is tolerant and forgiving; he is generous and he
supplicates for them (his brothers and friends).
In his social relationships with all people, the Muslim is
well-mannered,civil and noble, characterized by the attitudes which
Islam encourages.
The Muslim does not envyothers. He fulfils his promises. He has the
attitude of shyness. He is cheerful. He is not pushy. He is patient.
He avoids slandering or uttering obscenities. He does not unjustly
accuse others. Heis shy and modest. He does not interfere in thatwhich
does not concern him. He refrains from gossiping, spreading slander
and stirring up trouble. He avoids false speech and suspicion. When he
is entrusted with a secret, he keeps it.He is modest and never
arrogant. He does not make fun of anyone. He respects his elders. He
mixes with the best of people. He strives to reconcile between the
Muslims. He calls others toIslam with wisdom and beautiful preaching.
He visits the sick and attendsfunerals. He returns favors and is
grateful for them. He guides people to do good. He always likes to
make things easy and not difficult.
The Muslim is fair in his judgements. He is not a hypocrite, a
sycophant ora show-off. He does not boast about his deeds and
achievements. He is straightforward and is never devious or twisted,no
matter what the circumstances. He loves noble things and hates
foolishness. He is generous and does not remind others of his gifts or
favors. He is hospitableand does not complain when a guest comes to
him. He prefers others to himself as much as possible. He relieves the
burden of the debtor. He is proud and does not think of begging.

Dought & clear,- She swore that she would not speak to her and she sent her a text message; has she brokenher oath?.

A Muslim woman swore that she would not speak to another Muslim woman
because of a dispute that had arisen between them. Then the other
woman sent her several text messages, repeatedly, so the first woman
responded by a text message. Now the first woman is asking: doI have
to offer expiation for breaking an oath or not? What should I do if
Iwant to talk to her again?.
Praise be to Allaah.
If a person swears that he will not speak to someone, then writes a
message to him, there is a difference of opinion among the fuqaha' as
to whether he has broken his oath. The Hanafis andShaafa'is say that
he has not broken his oath.
The Maalikis and Hanbalis are of the view that he has broken his oath;
they regard sending messages and letters as coming under the same
heading as speaking.
But the more correct view is that writing is not regarded as speaking.
However we should examine the intention of the one who swore the oath
andthe motive that made him swear that oath. If he intended only to
prevent himself speaking verbally, then he has not broken his oath. If
he intended to prevent all kinds of communication, or if themotive for
swearing the oath was that he did notwant to communicate at all, then
he has broken his oath by writing.
It says in al-Mabsoot (9/23): If he wrote to him or sent a message, he
has not broken his oath because we stated that speaking can only be
verbal. Do you not see that none of us regards it as permissible to
say "Allah spoke to me", although His Book and His Messenger have come
to us? Rather we say that Allah spoke to Moosa, because he heard His
words withoutany intermediary. End quote.
It says in Kashshaaf al-Qinaa' (6/259): If he swears not to speak to
anyone, he breaks his oath by speaking to any person, male or female,
young or old, sane or insane. If the one who swore the oath writes a
letter or sends a message with a messenger, he has broken his oath,
becauseAllah, may He be exalted,says (interpretation of the meaning):
"It is not given to any human being that Allah should speak to him
unless (it be) by Inspiration, or from behind a veil, or (that) He
sends a Messenger" [ash-Shoora 42:51]. And 'Aa'ishah said: What is
between the covers of the Mushaf is the words of Allah. And because
this a means of communicating with people, so it is like speaking.
However, it says in ash-Sharh wa'l-Mubdi': The correct view is that
this is not speech. But if he intended not to communicate with him or
if the reason for his oath was the intention to shun him, then he
hasbroken his oath, unless the one who swore the oath intended not to
speak verbally to him, in which case he has not broken his oath by
writing or sending a message. End quote.
See: Mawaahib al-Jaleel, 3/299; Mughni al-Muhtaaj, 6/218
Secondly:
If she did not break her oath and there was something good to be
attained by speaking to this woman, then she should speak to her and
offer expiation for breaking her oath, because of the hadeeth of 'Abd
ar-Rahmaan ibn Samurah (may Allah be pleased with him) who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If you swear to do something then see that something else is better
than it, then do that which is better and offer expiation for your
oath."
Narrated by al-Bukhaari,6343; Muslim, 1652
It was narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Whoever swears an oath then sees that something else is
better than it, let him do that and offer expiation for his oath."
Narrated by Muslim, 1650
But if the oath was broken by writing to her– according to the details
discussed above –then she is no longer bound by her oath and she may
speak to her, but she has to offer expiation for breaking her oath.
And Allah knows best.

Dought & clear,- He did ghusl with the intention of doing it for Jumu‘ah and he forgot about doing it for janaabah; did it remove his impurity?.

There is a person who was in a state of janaabah and he wanted to do
ghusl for janaabah, but he said: I shall wait until the time for
Jumu'ah comes, then I will do one ghusl for both Jumu'ah and janaabah.
That was afterFajr prayer. But when the time for Jumu'ah came, he did
ghusl for Jumu'ah and forgot to intend to do ghusl for janaabah. Then
he prayed for an entire day,until Zuhr on Saturday, and he led the
people in praying Zuhr. Then after Zuhr he remembered. Was his prayer
and the prayer of the people valid? Should he tell the people about
that?.
Praise be to Allaah.
Firstly:
It is better for the one who is in a state of janaabah to hasten to do
ghusl lest he forget. This has been discussed previously in the
answerto question no. 20847
Secondly:
If a person does ghusl for Jumu'ah and forgets about being in a state
ofmajor impurity, his impurity is removed, according to the correct
scholarly opinion. Al-Bahooti (may Allah have mercy on him) said:If he
intends to do a Sunnah ghusl, such as ghusl for Jumu'ah or 'Eid, it
suffices for an obligatory ghusl such as in the case of janaabah and
so on, if he forgot about the impurity which made it obligatory.
End quote from Kashshaaf al-Qinaa', 1/89.
Al-Hajjaawi said in Zaad al-Mustaqni': If he intended to do a
Sunnahghusl, it suffices for an obligatory one. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: For example,
if he does ghusl after washing a deceased person or he does ghusl for
entering ihraam or for standing in 'Arafah, these are Sunnah ghusls.
The sameapplies to ghusl for Jumu'ah according to the majority of
scholars.
The apparent meaning of the author's words (al-Hajjaawi) – which is
our madhhab – is: If he remembers that he had to do an obligatory
ghusl, some of our companions limited it to the case where he forgot
that he was in a state of impurity, i.e., he forgot about being in a
state of janaabah. If he had not forgotten that then it does not
remove the impurity, because the Sunnah ghusl is not done to remove
impurity, and if it was not done to remove impurity, the Prophet
(blessings and peace of Allah be upon him) said: "Actions are but by
intentions," and this man only intended to dothe Sunnah ghusl and
heknew that he was in a state of janaabah and was aware of that, so
how could it remove the impurity?
This opinion – which restricts it to cases where one forgot – is valid.
The basis for this view is that because the Sunnahghusl is an act of
purification that is prescribed in sharee'ah, it does remove the
impurity. But this explanation is somewhatflawed, because there is no
doubt that it is a ghusl that is prescribed in sharee'ah, but it is of
a lesser standing that obligatory ghusl for janaabah, so how can a
Sunnah action be strong enough to suffice for an obligatory action
that is of a higher standing?
But if he had forgotten, then he is excused.
For example, if he did ghusl for Jumu'ah – on the basis that it is
Sunnah – and he was in a state of janaabah but did not remember that,
or he did not realise thathe had been in a state ofjanaabah until
after the prayer, such as if he had a wet dream and did notrealise
until after the prayer, then his Jumu'ahprayer is valid because the
impurity was removed.
But if he was aware of it and he intended to do the Sunnah ghusl only,
then the view that it suffices is not quite certain.
End quote from ash-Sharh al-Mumti', 1/201
Based on that, your ghusl was valid and did remove the janaabah, and
your prayer was valid.
And Allah knows best.

Jinn-Spirits,- Questions and Answers on Jinns

Questions and Answers on Jinns
Question 1: Who are the jinn?
The jinn are among the creatures that Allah (swt)created. Allah (swt)
created angels, jinn, mankind, animals, plantsand others. Jinn have
some qualities like human beings. These qualities are intellect,
discrimination, freedom,and the power to choosebetween right and
wrong, between true and false, as well as between good and bad.
Question 2: When did Allah (swt) create the jinn?
Allah (swt) created the jinn before Adam (pbuh)was created. Both were
created in heaven and lived in paradise. One may read in Surah
Al-Hijr(The Rocky Tract) [Qur'an, 15:26-27]. However, nothing was
mentioned about the duration of time of the jinn's creation before
Adam (pbuh).
Question 3: What are jinn created from?
Jinn are created from fire of hot wind [Qur'an, 15:27]; and from
smokeless fire [Qur'an, 55:15]. They were originally made from fire
and then molded and shaped in the form and shape that Allah (swt)
wanted them to be.
Question 4: Do jinn have bodies?
Yes and no! It depends upon the information that one has. One group of
scholars believe that jinn do not have bodies of their own. They also
do not inhabit bodies of other creatures. However, they do exist
independently by themselves. Therefore, they do not know how they
exist without bodies: smoke, flame, fire or what?
The other group of scholars do believe that jinn do have bodies either
definite or subtle. If their bodies are definite then they have some
density; otherwise,if they are subtle, then they are so fine that our
weak eyes cannot see them. One may read Surah Al-A'raf (The Heights)
[Qur'an, 7:27]. Even if they are subtle they should have weightand
density similar to that of the air itself.
Question 5: Do jinn die?
Yes. Jinn do die. As long as they are creatures created by Allah
(swt), they should die. They arecreatures that marry, produce
children, eat, drink, and die like all other creatures in the
universe. One may read Qur'an Surah Al-Rahman (The Most Merciful)
[Qur'an, 55:26-28].
Question 6: Do the jinn feel envy of us?
Yes. There are two types of evil eye: human and the jinn. One has to
read regularly 'A'oozu Billahi Minash-shaitanir Rajeem. Also, by
reading Ayah Al-Kursi and Al-Mu'awwazatain, one will be protected from
the evil eyes of both the jinn and mankind.
Question 7: Are there messengers and prophets from within the community of jinn?
Yes. Allah (swt) has sent prophets and messengers to jinn from within
the jinn community. Also, Allah (swt) sent Prophet Muhammad (pbuh) to
mankind, to jinn, and to other creatures. In SurahAl-An'am (The
Cattle), Allah (swt) explains that He sent messengers to men and to
jinn. See Qur'an [6:130].
Question 8: Do jinn have different religions, sects and denominations?
In Surah Al-Jinn (Ch. 72), Allah (swt) informs us that some jinn
accepted Islam, while others refused. Those who refused have deviated,
and developed for themselves different methods, different ways of
life, and different religions, sects and denominations.
Question 9: Do jinn marry and have children?
Yes. Jinn do marry and they do have children. The way they marry is
not known to us yet. We may be able to know thefuture if Allah (swt)
wants us to know.
People never knew about microbes, viruses, and the unseen micro
creatures. Now we are able to know many things about their life
cycles, their life duration, their methods of duplication or
reproduction: sexually and asexually. The mere fact that we do not
know how the jinn marry and reproduce does not negate their being
married and reproduced. The Qur'an stipulates in Surah Al-Kahf (18:50)
that they have offsprings. Similarly, the Qur'an states in Surah
Al-Rahman (55:56) that jinn and human beings never touched
(married)the ladies of paradise.
Question 10: Do jinn have animals as pets?
Yes. Jinn do have animals or beasts of their own. The Prophet (pbuh)
mentioned that every piece of dung is fodder for the beasts of the
jinn. However, we do not know what type of beasts the jinn have. The
same thing is to be said as to the varieties ofbeasts, their number,
their shape, their size, their weight and so on.
Question 11: Do jinn have homes of their own?
Yes. The jinn do have homes. They live all over the planet earth.
However, there are special places that one may find them in abundance
and on a regular basis. These are deserts, ruins, places of impurities
such as dunghills, bathrooms and graveyards. They live in houses of
human beings too. For those who enter their houses mentioning the name
of Allah (swt), the jinn cannot have a place to stay overnight in that
house. If the people of the house mention the name of Allah (swt)
before eating, then the shaitan will not be able to eat with them.
Question 12: Is it true that animals see jinn andangels?
Yes. Animals do see angels and shaitan. When a rooster sees an angel,
it starts crowing. However, when a donkey starts braying it is seeing
a jinn.